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Dedication v> 

Preface vii. 

Memoir x i. 

Elegy ' XXV- 

Searmoinean — 

Ministreileachd na Fireantachd ...... 1 

Iobairt-Reitich Iosa Criosd ....... 7 

Earail do Chlann a' Chul-sleamhnachaidh . . . . 17 

Fianuis an Athar 23 

Beannachadh Maitheanas Dhè 35 

Cumhachd Ditidh Eas-Creidimh 42 

An Soisgeul air a Dhiultadh ...... 49 

Làn-fhreagarrachd Iosa Criosd 54 

Caoraich Chriosd ........ 61 

Bratach Dhè 68 

Criosd mar Iobairt-pheacaidh ...... 75 

Peanas Dhè 82 

Tiodhalaic Gràdh Dhè 88 

Christian Service 99 

Communion Fencing and Table Service . . . . 113 

The Beauty of Christ 116 

The Edinburgh Bible Society 134 


The publishing of the following Sermons originated in no 
idea of mine, but in the desire of some of the Lord's people, 
to whom they were precious, not only when first delivered 
by the living voice, but also for more than forty years in 
manuscript form. They were lent by the late Mr 
Macalister's widow to a Miss Christina Malloch, who died 
a few years ago at Aberfeldy. She was a most remarkable 
woman in her day. She used to walk miles and miles in 
her youth to hear Mr Macalister when he was at Glenlyon. 
She also went to hear him at Nigg when he was there ; 
and after his death, frequently visited his widow. She 
heard several of these sermons preached, and even in 
manuscript they were as food to her soul, and to several 
other godly people to whom she read them. After her 
death they were found among her effects, and returned to 
the Rev. D. M. Macalister, Edinburgh, who lent them to 
one of the Lord's people in the west connected with the 
late Rev. Peter Davidson, Brodick. She, before her death, 
expressed a strong desire for their publication. Their 
appearance, therefore, now in print is in harmony with the 
wishes of some of the Lord's people now fallen asleep, as 
well as of others who still remain with us. May he who 
wrote and preached them, though dead, be found yet to 



speak through them to many. Above all, may the Spirit,, 
who has already so greatly owned them for the conversion 
of sinners and for the edifying of the body of Christ, now 
own them for the same blessed purposes. 

The sermons in English, given in deference to the earnest 
desire expressed by some friends, have not been selected, any 
more than the Gaelic sermons, because considered better 
than others among the many left by Mr Macalister in 
manuscript. They may be such as he himself would never 
have allowed to be printed, but some, at least, are known to : 
have been blessed in the preaching. It is quite evident 
that they were not written with a view to publication. He 
always wrote his sermons, both in Gaelic and English, 
but he never used manuscript in the pulpit, though he 
invariably had what he had written in his pocket ; and 
what he wrote was written in the style and with the definite 
design of being spoken, not read. 

All the manuscripts have had to be transcribed for the 
printer, but care has been exercised not to change the 
diction. Even the Gaelic sermons are given as they were : 
written, with the exception of such minor alterations as 
were absolutely necessary to fit them for publication, and 
which Mr Macalister himself would have made "had he pre- 
pared them for publication. 

In issuing this booklet, we are greatly indebted to the 
Rev. D. M. Macalister, Edinburgh, for the manuscripts of 
the sermons, for permission to make free use, as we have 
done, of the notice of his father in the " Disruption Worthies 


of the Highlands," published in 1877, and for other kind 
assistance and information. We are also deeply indebted 
to the venerable Dr Aird, Creicb, for some interesting facts 
connected with the life of the late Rev. Mr Macalister, and 
to the Rev. John Kennedy, Lenimore, Arran, for kind aid 
in correcting the proof-sheets of the sermons. 


Beodick, Arran. 




The island of Arran, famed for so rich a combination of 
natural scenery as to give it a foremost place among the most 
choice of summer resorts on the Firth of Clyde, consists of 
only two civil parishes — Kilbride and Kilmorie. The 
respective churches of these parishes are situated at Lamlash 
aud Kilmorie. There are also connected with them the 
churches of Shiskine and Lochranza in the Kilmorie parish, 
and Brodick quoad sacra church in the parish of Kilbride, 
which was built by the Brodick people a few years before 
the Disruption as a Chapel of Ease. 

Arran was rescued from the reign of Moderatism, that 
caused so much spiritual deadness throughout so many 
pai'ts of Scotland during the early part of the present 
century, by the evangelical preaching of the Rev. Neil 
- MacBride of Kilmorie. During Mr MacBride's ministry, 
Kilmorie became the centre of a remarkable work of revival. 
The result was that people from all parts of the island 
might be seen in the early morning, Sabbath after Sabbath, 
passing their own places of worship on their way either to 
the old parish church of Kilmorie or to the church of 
Clachan at Shiskine, which is now fast becoming a ruin, but 
in which the parish minister of Kilmorie then preached 
•every third Sabbath. The Word of the Lord was then 
precious, and distance was no obstacle in the way of people 



congregating from the remotest parts of the island. So 
greatly did the work prosper, and so precious did the Gospel 
become, that people congregated in such numbers that they 
filled the church to its utmost capacity, and many, not able 
to find admission, were willing to stand around the doorway 
and windows in their eagerness to hear what, to not a few, 
proved to be the word of life. 

After the death of Mr MacBride, the darkness of 
Moderatism again fell on the parish of Kilmorie through the 
settlement in it of an— unacceptable presentee. During hi& 
ministry the evangelical part of the congregation, though 
they refrained from seceding from the Church, would not 
acknowledge the minister who was set over them, and, 
therefore, absented themselves from the parish church, and 
worshipped in a cave on the seashore. The darkness, how- 
ever, was not of long duration. The parish became vacant 
through the accidental drowning of the minister referred to \ 
and, at the request of the people, there soon followed the 
settlement of the Rev. Angus Macmillan, himself a fruit of 
the revival work begun under the Rev. Neil MacBride. 
Under the ministry of Mr Macmillan the good work of 
revival was renewed. The blessing of the Lord rested in a 
marked degree upon the people, and there resulted a great 
ingathering of souls to Christ. 

Of the fruits of the Revival in Arran, the Church of 
Christ received for the Ministry men " not needing to be 
ashamed, rightly dividing the Word of Truth f men also 
who were greatly owned of God in the preaching of the 
Gospel. Some of these were — Angus Macmillan referred to, 
Finlay and Archibald Cook, Peter Davidson, Archibald 
Nicol, and John Macalister, the subject of this memoir and 
author of the following sermons. These men, as well as the 
large number of lay members of the Church, male and 
female, scattered throughout the island, afforded ample 



testimony, not only to the genuineness, but also to the depth 
of the work of grace of which they had become the subjects. 

The Rev. John Macalister was born in the year 1789. 
Donald Macalister, his father, tenanted from the Duke of 
Hamilton, proprietor of the island, the small farm of Kil- 
patrick, in the Shiskine district of the Kilmorie parish. He 
died in 1789, the year in which his son John was born. The 
widow retained the tenancy of the farm for the support of 
herself and her children — her infant son, John, and a 
daughter — and lived to enjoy the privilege of seeing her 
son ordained in the Ministry. 

John Macalister, because of the family circumstances 
caused by the death of his father, was under the necessity, 
from as early an age as possible, of assisting his mother in 
the work of the farm. This he assiduously did till he reached 
the age of twenty-four. Then he came under the saving 
power of the Gospel, and the whole after-current of his life 
was changed. Previous to such a change his life was not 
only one of indifference to religion, but one of participation 
in much of the folly in which too many of the youth of that, 
as of other periods, delighted to indulge. 

It was customary then in Arran, as it was in most of the 
rural districts of Scotland, to make the celebration of 
marriage the occasion of feasting and dancing. The youth 
of the 'district, with many of those of riper years, almost 
invariably assembled at such times and spent the night in 
dancing, too often in drinking, and not infrequently carried 
the festivities into the following day. Young John Mac- 
alister was always in request at those gatherings ; and also 
took part in the smuggling then carried on in the island. On 
one occasion it is said that he did not return home till the 
third day. His widowed mother, pained by his conduct, 
remonstrated with him, remarking that she could never for- 
give him for such treatment of her. The remark preyed 



upon his mind, and he began to reason that if it was so with 
his loving mother how must it be with an offended God. 
This arrested his folly, but not till after he had passed 
through much soul exercise did he find rest in the forgive- 
ness of God under the preaching of the Rev. Neil MacBride. 
The outcome of the change was that he felt constrained to 
leave off the working of the farm, and to devote himself to 
the service of the Lord in the office of the Holy Ministry. In 
his boyhood he received what little elementary education 
was to be had at his native parish school ; but now, in view 
of the service to which he devoted himself, he went to 
Kilmarnock, and there entered upon the study of Classics 
preparatory to his entering the University. Glasgow- being 
the University seat most conveniently situated to his own 
home, it was naturally chosen by him as that at which to 
prosecute his studies both in the Faculties of Arts and of 
Divinity. The energy which he had hitherto devoted, not 
only to his lawful occupation, but also to his amusement s t 
was now, as might be expected of a man of his Christian 
spirit, devoted to his studies, and there are ample evidences 
to show that these were prosecuted with much success. 

During his student days in Glasgow Mr Macalister 
attended the ministry of the late Dr Love, of Anderston 
Chapel. He, Mr Macalister, told the venerable Dr Aird, 
Creich, that during his four sessions in Arts, and four sessions 
in Divinity, he was absent from Dr Love's preaching only 
one Sabbath forenoon. That forenoon he went to hear the 
late Dr John Campbell, of the Tolbootb, Edinburgh, who 
happened to be preaching in one of the Glasgow churches. 
The high estimate formed by Mr Macalister of Dr Love as a 
preacher is manifest from the following incident related by 
Dr Aird : — 

" I (Dr Aird) was admitted to Croick in January, 1841, 
and the only time the Communion was dispensed there in 



my time was in May 1842. Mr John Macrae, Knockbain, 
and Mr Macalister, Nigg, were the ministers who officiated 
m Gaelic on the occasion. On Thursday, Mr John Macrae 
preached all day. Mr Macalister and Mr Macrae officiated 
on Friday at the Question Meetings — there were two 
questions. Mr Macrae preached Gaelic on Saturday, and 
also Mr Macalister. Mr Macalister preached the Gaelic 
Action Sermon on Sabbath, and exhorted the first Gaelic 
table ; Mr Macrae exhorted the other two Gaelic tables, and 
preached Gaelic after the tables. On Monday, Mr Macrae 
preached first, and Mr Macalister last in Gaelic, on the text, 
Hebrews xii. 14, 'And holiness, without which no man shall 
see the Lord.' Mr Macrae preached Gaelic in Kincardine 
on Monday evening, at six o'clock ; Mr Allan was from 
home. The sermon was very powerful and rousing. When 
walking from the church to the manse, Mr Macalister was 
commending the sermon to me very highly, but said he, 1 1 
wish he had been two years under Dr Love's ministry.' " 

The path, of duty is not always a smooth one. This Mr 
Macalister experienced at a time trying to every student 
whose mind is in any measure rightly exercised in regard to 
the responsibilities of the office of the Ministry to which he 
aspires. After the death of the Rev. Neil MacBride, of 
Kilmorie, John Macalister, who was then about to enter 
upon his studies in divinity, was one of those who absented 
themselves from the Parish Church and worshipped in the 
cave on the sea-shore. When he went up to Glasgow, at 
the opening of the college session, he could not get enrolled 
in the classes without his minister certifying that his pro- 
fession and character were consistent with his aspiration to 
the Ministry. Such a certificate he would not ask for, 
because he felt confident that, even were he to do so, it 
would not be granted. His friend, the Rev. Mr Carment, 



of Duke Street Gaelic Church, Glasgow, and latterly of 
Rosskeen, Ross-shire, stated the case to the excellent Dr 
Macgill, Professor of Divinity. Dr Macgill arranged to 
have him enrolled on condition that he should produce a 
certificate, before the close of the session, from any one of 
the Glasgow ministers within whose parish he might reside 
during the winter months. Such a certificate was secured, 
and the session was counted. To prevent the recurrence or 
the same difficulty at the opening of another session, Mr 
Macalister was counselled occasionally to attend the parish 
church of Kilmorie during the summer. The counsel, how- 
ever, was rejected, and he continued to worship in the cave. 
When the time came for his returning to Glasgow he 
approached the parish minister for the necessary certificate. 
One was at once granted, but of quite a libellous character. 
Nothing daunted, Mr Macalister left with it for college. 
He had not reached Glasgow when the minister became 
afraid that it might pass into the hands of a lawyer, and 
that the case might result in an action for damages. He, 
therefore, wrote out a new certificate quite different in 
character, and sent it with all haste after Mr Macalister. 
This ended the matter. Before the beginning of another 
session the minister was succeeded by the Rev. Angus Mac- 
millan, from whom Mr Macalister had no difficulty in getting 
the necessary annual certificate. 

His studies in divinity ended, Mr Macalister was licensed 
to preach the Gospel in the year 1824. He and the late 
distinguished Rev. Alexander Stewart, of Cromarty, had been 
fellow-students in divinity. They were licensed and ordained 
about the same time, and between them there existed a 
lasting friendship of the most intimate kind. 

After receiving licence, Mr Macalister acted, in 1824, for 
a few months, with great acceptance, as assistant to Dr 
Love ; but in the autumn of that year he accepted a call to 



the newly erected Parliamentary charge of Glenlyon, in 
Perthshire, where he laboured for about seven years. In 
1831 he was translated to the old Gaelic Chapel in Edin- 
burgh, which stood on the north side of the University 
Buildings, in what was then a wynd, but is now one of the 
best streets in the city. From Edinburgh he removed to 
Nigg, in Ross-shire, having been, on petition by the people 
of Nigg, presented by the Crown to that parish in 1837. 
In Nigg he laboured till 1844, when he received two calls 
to his native island of Arran — one from the newly formed 
Free Church congregation of Shiskine, and the other from 
the Free Church congregation of Brodick, or Kilbride. The 
latter of these calls he accepted, and he was inducted into 
Brodick in May, 1844. 

Mr Macalister's ministry was one of much fruitfulness. 
His memory is still fragrant in the respective spheres of his 
labour. The most fruitful sphere was Glenlyon, w T hich 
enjoyed the ardour of his first love. There multitudes 
assembled to hear him Sabbath after Sabbath, many of 
them travelling long distances. Though the other spheres 
did not share the blessing in a measure equal to that 
enjoyed by Glenlyon, yet none of them was fruitless. 
Even at Brodick, where his ministry lasted only seven 
months, there was not wanting tokens of blessing received 
by some of those permanently resident in the district, and 
by visitors frequenting it during the summer months. One 
of the former of these, who was known to the writer, and 
w T ho entered on her eternal rest only a few years ago, was 
so bright and cheerful a Christian as to give remarkable 
evidence, in her walk and conversation, of the genuineness 
of the change that had been wrought upon her. 

Mr Macalister's ministry fell within a period of excep- 
tional interest in the history of the Church of Scotland. It was 
a period of struggle bet ween living Evangelical religion and 



dead Moderatism, which culminated in the Disruption of 
the Church in 1843, because of the State's attempt, at the 
request of the Moderate party, to wrest from the Church 
her Christ-given inheritance of spiritual independence. The 
years immediately following that great event were years of 
much activity and labour on the part of the Free Church, 
because of her noble effort to maintain her position as the 
National Church of Scotland, though now free from State 
connection, in supplying ordinances throughout the remotest 
parts of Scotland, in organising her congregations, and in 
erecting both churches and manses, as well as in providing 
education for the young. The time was noted for the number 
of men that were raised up remarkably fitted by gifts and 
graces for the great work to which they were called. Among 
these Mr Macalister held a prominent place. Not only did 
he take a most active and intelligent part in the Convocation 
and other meetings, which were held previous to the Dis- 
ruption, but he also put his services at the disposal of the 
Church — services that were readily accepted, and greatly 
owned for the good of the Church wherever they were 
rendered. In 1842 he was one of the ministers ordered by 
the General Assembly to preach within the bounds of the 
Presbytery of Strathbogie ; and after the Disruption, he 
was engaged as far away from home as Inverary, organising 
the congregation there. The acceptance of his services at 
Inverary was testified to by the congregation presenting 
him with a call to become their pastor, but which he could 
not see it his duty to accept. 

When the decisive moment of the Disruption came, Mr 
Macalister had no difficulty in deciding what his duty was 
in the circumstances in which the Church was placed. 
Though the casting in of his lot with the evangelical party 
meant to him the sacrifice of his beautiful manse and glebe 
at Nigg, yet he felt assured that his Master's voice left him 



no alternative but to make the sacrifice; for it was evident to 
him that were he to remain, and submit to the Erastianism 
which was imposed upon the Church, he would act disloyally 
to Christ, the alone head of the Church, and prove false to 
his solemn ordination vows. He gave expression to this 
conviction in a letter written by him at the time, from 
which the following is an extract : — 

" So great is my estimation of the benefits of such a 
religious establishment as the Church of our fathers, founded 
upon and in accordance with the Word of God, that neither 
the opinions nor the influence of any party whatever could 
induce me to leave her communion ; but if the spiritual 
jurisdiction in Christ's kingdom on earth is to be subjugated 
to the civil authority, as has been lately decided by the 
Court of Session, and confirmed by the House of Lords, 
then I shall have no alternative but either to leave the 
Established Church, however dear to me, or to deny my 
Lord and Saviour's right to rule over His own house, and 
thus break my ordination vows, whereby I have more than 
once solemnly promised to maintain the doctrine, govern- 
ment, and worship of the Church of Scotland, as laid down 
in her Confession of Faith and other standards." 

Mr Macalister loved his Saviour too well, w T as too zealous 
for His glory, and was too upright in character, to allow 
worldly considerations, however important they might be, 
to turn him aside from what appeared to him the path of 
duty. So in May, 1843, he bade farewell to the Parish 
Church of Nigg. His congregation, with the exception of 
about half-a-dozen individuals, followed him, and for the 
remainder of his ministry at Nigg he and his people 
worshipped in a barn lent by Mr James Taylor, Nigg, and 
temporarily fitted up as a place cf worship. 



When in Glenlyon, Mr Macalister married Margaret,, 
eldest daughter of John Cuthbertson of Over Carswell, 
Neilston. There were two sons born of the marriage, the 
surviving one of whom is the Rev. D. M. Macalister, of Free 
Greyfriars' Church, Edinburgh, and formerly of the Free 
Church of Kennoway, Fifeshire, and of Old Aberdeen. Mrs 
Macalister died at her son's manse at Kennoway in 1873. 

Mr Macalister's name cannot, even to the present hour, 
be mentioned among people who knew him without its 
calling forth expressions of admiration of the great force of 
character that marked him out as "every inch a soldier." 
It was also as apparent that he was a man of God. This 
won for him general respect among all classes of society. To 
this was due the esteem in which he was held by the then 
Duke of Hamilton, an esteem which resulted in the church 
at Brodick being left in possession of the Free Church con- 
gregation during the whole of Mr Macalister's ministry ; and 
had he lived for a few years longer, it is believed that it 
would still have been in the possession of the Free Church. 
After his death, however, the people were deprived of it,, 
even though there was no actual congregation connected with 
the Establishment to take possession of it. There is good 
reason to believe that the Duke of Hamilton regretted the 
action taken in the case, and that it was to make amends for 
it in a measure that he had an old saw-pit, which stood in 
what ie now the deer park near the Brodick Castle, repaired 
at his own expense, and fitted up as a temporary place of 
worship till the present Free Church was built. 

The following notice of Mr Macalister was written for 
the " Scottish Guardian" by the late Rev. Peter Macbride, of 
Rothesay. It brings out the characteristics that fitted Mr 
Macalister for the place he held in the Church of Christ 
in his day. Only a few detached portions of the notice 
appeared in the " Scottish Guardian." It here appears in 



full, with the exception of one clause which cannot be 
deciphered. The original draft was found among Mr 
Macalister's papers. 

" It has been our painful duty lately to record the death 
of the Rev. John Macalister, minister of the Free Church, 
Kilbride, Arran, one of the most faithful ministers of our 
Church, who suddenly died here (Glasgow) in the 56th year 
of his age and the 21st of his ministry. Mr Macalister was 
certainly no ordinary man. Possessed of a clear under- 
standing, sound judgment, and great decision and energy of 
character, he was naturally fitted to be no ordinary person, 
on whatever side he might be. Accordingly, in his early 
days, previous to his conversion, his character accorded with 
this. For though even then nothing mean or wicked, in the 
opinion of the world, could be said of him, yet, being without 
grace, he was eminently fitted to serve the interest of the 
Kingdom of Darkness. It is well he was not suffered to 
remain in this state. The Lord was pleased to deliver him 
from it during the late Revival of religion in Arran, under the 
Rev. N. Macbride, when, I believe I am correct in saying, he 
was made to cry out because of his state. But, being not 
only alarmed but quickened by Divine grace, the Lord heard 
the groaning of the prisoner, and enabled him to look to 
Christ for salvation, and then he obtained peace. After this 
he took his place among the faithful followers of the Lamb 
in Arran ; and not only took his place among them, but also 
led in their meetings and devotions, especially after the 
death of Mr Macbride, and the change which then took 
place. On account of this he suffered persecution from 
those who embraced the principles of Moderatism, principles 
still embraced and acted up to the ruin of the soul by many 
among us. But he did not count anything too much to be 
suffered in the cause of Christ. Feeling himself the evil of 



sin and the preciousness of a Saviour, he could not (but) 
desire to tell of this to others. Hence he was led to study 
for the Church, and, after the usual course of study, he was 
licensed to preach, and set apart for the Ministry, first at 
GJenlyon, then at Edinburgh, thereafter at Nigg, in Ross- 
shire, and lastly in Arran. He was born and brought up 
there, in the Parish of Kilmory, in the communion of the 
Church of Scotland as by law established, and was sincerely 
attached to her principles as contained in her Standards, 
and abode in it till the late Disruption, when, seeing that 
Church altered and her constitution changed, he felt it his 
duty to leave it with so many of his Fathers and Brethren, 
and join the Free Church, in whose communion and service he 
died. Mr Macalister was an able and well-instructed Divine, 
a powerful and energetic preacher, and a faithful pastor and 
guide in the things which concern the welfare of the soul. 
He laboured with much assiduity and faithfulness. It may 
be specially noticed that he was one of the few who promi- 
nently brought forward and faithfully expounded the nature 
and necessity of regeneration and union to Christ for which 
there is such a call in our day. Every faithful minister of 
Christ must preach this truth, and it is at all times season- 
able. But at the present time it is peculiarly so, when so 
many neglect it altogether, So many entertain erroneous 
views of it, and so many adopt (such) flimsy ideas on the 
subject. In our day Satan seems to direct his whole force 
principally, or at least in a great measure, against this truth. 
He has to a great extent given up opposing the doctrine of 
the righteousness of Christ. But he labours to oppose the 
doctrine of the (Spirit's work), and in particular the doctrine 
of regeneration and union to Christ, which renders it the 
more needful to oppose such error. This Mr Macalister on 
his part faithfully did. (Thus he) most clearly and fully 
showed the nature and necessity of being born again, and 



(brought to) union with Christ by justifying faith. Such a 
ministry was not left without seals of the approbation of the 
Lord. We believe in Arran, even before he was a minister 
at all, his labours were acknowledged, and that at Glenlyon 
and Edinburgh there were clear tokens of this. In Ross- 
shire also we are sure his labours were acknowledged ; and 
though we do not know what fruit they might be followed 
by recently in Arran, yet we believe they are not in vain,, 
at least in the edifying of the people of God. He is now 
gone, we trust, to his rest, deeply lamented by the people 
of God where he laboured, and affording cause of lamentation 
to the whole Church. What he was in his private capacity 
we do not mention. But his character, w 7 e may say, 
throughout was consistent. He was in private remarkably 
affectionate, and in his whole conduct we may say that 
whatever imperfection might cleave to him, of which none 
are free, yet few in our time commanded a higher regard 
from such as valued and loved the gospel, or could discern 
the true ministers of Christ. 1 Blessed are the dead who 
die in the Lord,' etc." 

It is said, " Woe to you when all men speak well of you.'* 
Such a woe was not allowed to rest upon Mr Macalister. 
A ministry marked by such uncompromising faithfulness, 
and a life marked by such a godly walk and conversation as 
his, could not fail in calling forth, in a greater or less degree,, 
the resentment of the world. He had, therefore, his foes as 
well as his friends. Even his short but remarkable ministry 
at Brodick was not one of unmixed joy in the work of the 
Lord. He enjoyed the comfort of an attached congregation, 
and had tokens of the Lord's approval of his work in the 
Word being made precious to the souls of men, yet the 
enemy was not idle in manifesting opposition to the good 
work of the Lord. It is said that it was learning this, on 



his arrival in Brodick to preach Mr Macalister's funeral 
sermon, that induced the Rev. Peter MacBride to depart 
from a text previously chosen, and to preach from Matthew 
xxiii. 37, "0 Jerusalem, Jerusalem, though that killest the 
prophets, and stonest them which are sent unto thee, how 
often would I have gathered thy children together, even as 
a hen gathereth her chickens under her wings, and ye would 
not ! Behold, your house is left unto you desolate." The 
sermon is still spoken of by the older people as the most 
solemn to which they ever listened. 

When he was at Inverary, organising the congregation 
there, Mr Macalister was thrown from a gig, and sustained 
internal injuries that left his health thereafter in more or 
less an impaired state, and laid the foundation for the illness 
that caused his death. His sons, who were at school in 
Glasgow, were laid down with fever, and he and Mrs Mac- 
alister had gone to see them. He took inflammation and 
died in a few days. His remains were brought to Arran, 
and laid by a large sorrowing concourse of people beside 
those of his parents in the Clachan Churchyard at Shiskine. 
On the tabular tombstone which marks his grave is the 
following inscription : — 

" In Memory of the Rev. John Macalister, a faithful and 
zealous minister of the gospel of free grace, at Glenlyun 
from 1824 to 1831, at Edinburgh from 1831 to 1837, when 
he was removed to the parish of Nigg, and continued there 
till 1844, having, for the sake of Christ's truth, left the 
Established Church at the Disruption, May, 1843. He was 
inducted as minister of the Free Church parish of Kilbride, 
in this his native Island, 29th May, 1844, and was called to 
his eternal rest on the 17th December following, in the fifty- 
sixth year of his age and twenty-first of his ministry. He 
was a workman that needed not to be ashamed, and was 



much honoured in his Master's work. Blessed is that 
servant which his Lord, when He cometh, shall find so 

The following elegy was composed by Mr Peter Campbell, 
who was a brother of the Rev. Mr Campbell, Kiltearn, and 
of Rev. Mr Campbell, Lawers, and who, in some respects, 
was the ablest of the three. The elegy is appended, not 
only because it is very descriptive of Mr Macalister, but also 
to shew the esteem in which he was held by the Lord's 
people under his ministry : — 




A bha air tùs na Mhinisteir ann an Glenliobhunn, a rithis an 
Duneidein, na dhèigh sin an Nigg, agus mu dheireadh ann an 
Eilein Arrainn, le aon do a luchd-eisdeachd. 

Bithibh cuimhneachail air bhur cinn-iùil, a labhair ribh focal Dè : 
leanaibh an creidimh-san. — Heb. xiii. 7. 

Glenlyon, Oct. 1853. 

bhliadhna 'n dealachaidh mo thruaigh ! 
Och ! 's lionmhor teachdair 'chaidh thoirt uainn : 
'S iad 'bhi na 'n luidhe 'n diugh sa 'n uaigh ; 
Gur iunndrainn chruaidh d'ar n-anam e. 

Tha aon dhiubh sud mu 'n deanainn sgeul, 
Na 'n rachadh learn a chur an cèill, 
'S is tearc an diugh, 's is fad o' chèile ; 
A measg na clèir a shamhuil-sa. 

B' e sgeul a bhàis dhuinn fàth ar brc-in, 

'S bu lionmhor suil on' shruth na deòir ; 

'S air dichuimhin leinn cha d' theid d' ar deòin ; 

Cliù Mhaighstir Eoin Mhic Alaistir. 



'S aim aig' bha 'n t-shùil bha soilleir geur, 
Is dreach a ghnùis 'g cur iùil an cèill : 
Le pearsa innealt, dheas gun leig ; 
B' e 'n saighdear treun ra fhaicinn e. 

'S mar bha r'a fhaicinn ann na ghnùis, 

Bha ghniomh 's a chleachdadh anns gach cùis ; 

Cha d' fhàilnich misneach e na lùth-s', 

'S cha teicheadh 'n cùil mar ghealtair' e. 

An fhirinn bhiodh na chridhe steach, 
Sud labhradh e, gu reidh a mach, 
'S a choisneadh fàbhoir riamh bho neach ; 
'S e nach do chleachd bhi sodalach. 

Le tuigse nàduir, bha toirt bàrr ; 
A bhreth 's gach gnothuch, cha bhiodh cearr : 
'S o 'n chitheadh roimhe ciod a b' fhearr, 
Bhiodh ciall is gràdh 'na chomhairle. 

Ach ged an cùisibh 'n t-shaoghail fhaoin, 
Bha chomhairl' ciallach riamh do dhaoin' : 
'S i cùis an anama fhuair a ghaol ; 
'S ann rinn e saoithir bha barraichte. 

Mu 'n deach e dh' fhaotuinn foghlum cinn — 
Tha muthas measail ann ar linn — 
Chaidh dhearbhadh air gu robh e tinn, 
Le plàigh le 'n mhillte anam air. 

Chaidh dhearbhadh dha, gu robh e 'n sàs, 
Aig ceartas Dhia, fo bhinn a' bhàis ; 
'S mar sealladh Criosd air ann na ghràs, 
Gu 'm biodh e caillt' gun teasraiginn. 

B' e gealladh Chriosd mu 'n deach e suas, 
Gu 'n cuirte 'n Spiorad naomha nuas, 
A dhearbhadh peacaidh air a shluagh ; 
'S an neach ud fhuair sàr aithne air. 

'S cha b' ann air peacaidh mhàin fhuair eòl, 
Ach fòs air Criosd air teachd 's an fheòil, 
A riaraich ceartas air gach sec-l ; 
'S fhuair tròcair do na ceannaircich, 



B' e sud a bhrosnaich e ma thràth, 
Dhol 'sheirm dhuinn soisgeul nan saor ghràs ; 
'S cha b' ann mar iomadh 'ruith n'ar là, 
Gun ghairm o 'n àird bhi 'n toiseach ac. 

'S a 's e mo bheachd gu seas e fior, 

'S ni teisteas eachdraidh 'm beachd so dhion ; 

Mar d' fhuair na 'n òig iad eagal Dia, 

Gur tearc fhuair riamh 's an Oilthigh e. 

Is ged a dh' fhoghlum aon gu rèidh, 
'S gie sgairteil teagasg chuir an cèill, 
Gun ghràs thoirt buaidh 'na chridhe fèin ; 
Fo 'n ghort' bith 'n treud da 7 n aodhair e. 

Ach dhasan b' aithne o chor fèin, 
Cor anama thruaigh fo dhìteadh Dhè, 
Le nàdur truaillidh, 's iad da 'n cèill, 
'S mo chreach ! iad fèin gun aithn' ac' air. 

'Nuair labhradh e riu ann an gràdh, 
Bhiodh 'n cor 'cur air a chridhe cràdh, 
Sud chit' 's an durachd is 's an spàirn, 
Ehiodh teachd le cainnt na faireachduinn. 

Ach 's tur chaidh 'n fhaireachduinn air cul, 
Och ! 's tearc r'a fhaicinn deur o shiril ! 
Is easbhuidh sud is eagal duinn ; 
Gu 'm bheil cinn-iùil nach gearain air. 

'S is aobhar eagail leinn faraon, 

Gu 'm bheil an diugh 's gach cearn do 'n t-shaogh'l,, 

Luchd-aidijph 's teachdairean araon, 

A mheasas faoin ar 'n eagal-ne. 

Tha meas gu leòir an t-aideach lorn ; 
'S gur easbhuidh creideamh cridhe trom ; 
'S gach iomcheist dh' eireas anns a chom 
Nach 'eil ann bonn, ach breisileach. 

Tha cuid do theachdairean mo thruaigh ; 

'S 'gann idir bheir air ath-bhreth luaidh, 

'S ann shaoileadh tu dhoibh fèin 's da 'n sluagh, 

Nach robh iad fuath's na h-eiseamail. 


Ach cha b' e sud an teagasg claon, 

A bhiodh aig teach daire mo ghaoil ; 

Ach theireadh ris gach neach 's an t-shaogh'l, 

Gun chaochladh nach robh teasairg' dhoibh. 

Is theagaisg gur h-e gin nan gràs, 

A shaoradh anam truagh o 'n bhàs ; 

Le 'n sealladh e a ris an àird, 

'S chuir beath' an làmh a chreidimh dha. 

'S na h-anama bochd a bhiodh fo leòin, 
Ga' mothach' fein gun neart J s gun treòir ; 
'S e stiùradh dìreach dh' iunnsaidh 'n stòir, 
'S am bheil na leòir, 's ra sheachanadh. 

'S cha b' ann mar neach bhiodh deanamh sgèil, 

Air rathad-mòr, an duthaich chèin ; 

An rathad riamh nach fac e fèin, 

'S nach d' rinn aon cheum a choiseachd dheth. 

Ach dh' aithneadh tu, 'na ghuth 's 'na ghnuis, 
'N àm labhairt da, ri anama brùit, 
Nach b' ann le aineolas mu 'n cùis, 
Bha 'n stiùradh rinn e theagasg dhoibh. 

B' e iompach pheacach bha na shuil, 
Mar dhleasnas àraidh gach ceann-iuil ; 
Sud riamh cha d' fhàg e air a chùl, 
'N aon chùpaid amis do sheasamh e. 

An cridhe' bhiorradh, b'ea rim, 
Is peacaich mharbh, bhi air an dùsg' ; 
'm fasgaibh brèig' a bhi ga 'n rùsg, 
'S an stiùir' gu didean diongmhalta : 

chùmhnant gniomh an cur fa sgaoil ; 
'S am pòs ri Criosd an dàimh a ghaoil, 
Tre 'm bitheadh còir aca gu saor, 
Do 'n oighreachd 's daor a cheannaich e. 

Do n' oighridh bhuineadh dha mar threud, 
'S a' ghleann 's an robh e 'n tùs a dhreuchd ; 
Bu dian a dh' earail e gun èis, 
lad phill' o cheum an seachairein. 



'S roimh chruinneach dhoibh gu pòs' na fèill, 
No àit 's am biodh iad dol le chèile, 
'S e sparradh orr' a h-uchd a Dhè, 
Gach lochd 's mi-bheus a sbeachanadh. 

'S bha earail daonan faotuinn buaidh, 
Air sean is òg a measg an t-shluaigh ; 
A chum ri faicill iad 'n an gluas'd, 
Nach toillt' leo uaith-san achmhasan. 

Bu dùrachdach a bhiodh e 'n sàs, 
A tagradh dian aig caithir gràis, 
Air-son nam fràsan bheireadh fàs, 
'S a lionadh làn na linneachan. 

Oir b' f hiosrach e gu 'm biodh an sluagh, 
A fantuinn marbh, fo ghlais na h-uaigh, 
Mar biodh an Spiorad teachd le 'bhuaidh, 
A dh' fhògradh 'n cruais, 's an aineolais. 

Bu luachmhor ann' na shealladh ùin', 
'S do 'n fheòil thoirt socair cha b' e 'rim ; 
Bu moch gach là bhiodh air a ghliin, 
'S mar lunndaire cha chaidleadh e. 

Tha cuid ni ùrnuigh fhada fhuar 
'S an fhollais, arm am fianuis sluaigh ; 
Ach iundrainn anama, nach cuir uair 
Do 'n uaigoeas, fad na seachdain iad. 

Ach iadsan fhuair an cridhe ùr, 

No 'm fradharc fhuair o 'n t-shabh-shùl ; 

Bith gnotluich trie ac air an glim, 

'S na cùilltibh far nac fhaicear iad. 

\S i 'n ùrnuigh dhiomhair do gach aoc, 

Mhol esan 's dh' earail, gu ro chaomh, 

'S a' cheist chuir ris gach 6g is aosd, 

'N robh 'n gaol di, 's 'n robh 'ga coimhlionadh,. 

Bha caideachd dha mar chùram riamh, 
Aon teaghlach' bhi gun aodhradh Dhia, 
'S le dillseachd dh' innis dhoibh o 'n Triath, 
Mu 'n chorruich dhian bha luidhe orr'. 



Bu toig leis trie bhi deanamh sgèil 
Mu 'n fhois tha feitheamh pobuill Dè ; 
'Ga misneachadh, bhi ruith an rèis ; 
'S a rèiteach dhoibh an deacairean. 

'S mar aodhair dìleas bu mhòr eud, 
A sholar lòin chum trec-ir a threud ; 
Cha b' fhada riamh, air latha Dhè 
Bhiodh' ghrian air èiridh roimhe-san. 

B' iad luchd a chomuinn pobull Dè, 
'S gach àit an robh e fad a rè ; 
Bhiodh' ghuth, 's a shealladh, dol le chèil' 
A nochd' a spèis gu soilleir dhoibh. 

'S e cliù a chomuinn gheibh do spèis, 

'S tha taitneadh riut 'nan cainnt 's 'nan beus, 

Le 'm fearr a dh' aithnichear do ghnè, 

No ciod le d' bheul a theireadh tu. 

Bu mhc-r a ghnath, a nochd e dh'fhuath, 
Do pheacadh nàduir, agus gluas'd ; 
'S cha cheadaicheadh e 'm feasd d' a shluagh, 
'Nan suain gu buan bhi luidhe ann. 

Bha' dhiadheachd follaiseach 's gach àit, 
Mar bhail' air sliabh nach folaich sgàil, 
'S chum sud peacaich fein fo sgàth ; 
Bha làithreachd dhoibh mar chronachadh. 

'S gach teachdaire a chualas riamh, 

Air 'n deach an onoir' chur le Dia. 

Air peacaich choisneadh dh' ionnsuidh Chriosd, 

Bha tlachd do 'n diadheachd soilleir annt'. 

'S a shluagh Ghlinnliobhuinn, 's Nigg m'a thuath, 
A Ghaidheil Dhuneidin, 's Arrain shuas ; 
Nach e an teisteas th' air a luaidh, 
A fhuair sibh a Mac Alastair. 

Ach 'sea their sibh, 's gun bhi ceàrr, 
" 'S fad air a chliù a thain' thu geàrr ; 
'S an diugh 's e 's cùram dhuinn, gur nàir 
Nach d' lean gu slàn sinn' eiseimpleir." 



Nis sguiridh mise a bhi strìth, 

Ri chliù a chur an cèiil gu mìn ; 

Cha mhòr a chual' e bhiodh dheth sgith, 

Oir 's aim bha bhrìgh 'na theagasg-san. 

Tha nis e seach gach bròn is cràdh ; 
Oir chaidh e steach do ghlòir nach tràigh 
'S an Slànuighear do 'n tug e gràdh, 
Thug seilbh gu bràth air sonas da. 

Is thubhairt ris 'nuair ràin e shuas, 
" O'n bha thu firinneach 's na fhuair, 
Thig nis, is gabh-sa mar do dhuais, 
Làn aoibhneas buan do Thighesrna." 

Nis shluagh na h-ùrnuigh anns gach àit, 
! chum ar glùinibh leibh gu'n dàil ! 
'S bhur cridhe dòirtibh mach an làith'r ! 
An Ti le bhàs a cheannaich sibh. 

Gu faic sinn fathasd e na ghlòir, 
Aig imeachd 'measg na 'n coinnleir òir ; 
'S a tarruing pheacach steach da chrò, 
'S 'g cur deòin 'nan inntinn cheannaircich. 

'S an sin bheir ceannaircich dha gèill, 
'S bidh amadain a faigheil cèill ; 
Na bacaich thruagh a ruigh 'sa leum, 
'S na naoimh ri aoibhneas maille riu. 

'S gu 'n deònuich Dia, 'na shaoibhreas gràis, 
Gu 'n dòirt e 'Spiorad, oirnn gu 'n dàil ; 
Gu 'n toirdo 'n t-shiol chaidh chur bhi fàs, 
'S gu 'n tog e 'm bàs d' ar comhthionail. 




2 Cor. iii. 7-9: — "Ach ma bha ministreileachd a' bhàis, arm an 
sgriobhadh air a ghearradh air clachaibh, glòrmhor, ionnus 
nach b' urrainn claim Israeil amharc gu geur air gnùis Mhaois, 
airson glòir a ghnùise, a chuireadh air cù.1 ; Cionnus nach mo 
na sin a bhitheas ministreileachd an Spioraid glòrmhor ? Oir 
ma bha ministreileachd an dìtidh glòrmhor, is ro-mhò na sin a 
bheir ministreileachd na f ireantachd barrachd ann an glòir." 

A NNS na briathra so tha an t-abstol a coimeas no co- 

shineadh an lagh agus an t-soisgeul ri a cheile, agus a 
leigeadh ris barrachd glòir ministreileachd an t-soisgeil thar 
<;loir ministreileachd an lagha. Do gach seòrsa innleachd 
agus mearachd a ghnàthaich an diabhal o thoiseach an 
t-saoghal chum fìrinn Dè a thruailleadh, agus clann nan 
daoine a mhealladh agus a sgrios, 'si puing na saor-thoil, no 
fèin-fhìreantachd is miltich. Se so nàdur an duine, a bhi 
'g iarraidh slàinte tre 'oibridh fèin. Tha i anns an t-saoghal 
o na thuit an duine le peacachadh an aghaidh Dhè — agus 
anns gach linn agus dùthaich do 'n t-saoghal. Tha a' 
mhearachd so 'ga taisbeanadh fèin duinn ann an geasan 
striopaich, agus 'ga maiseachadh fèin le dathaibh eug- 
samhladh, freagarrach d'ar càil pheacach, d' ar nàdur 
truaillidh. Tha fear-tagraidh aice an uchd gach duine, agus 
a cùis air a tagradh le uile neart agus cuil-bheartachd 
riasan feòlmhor. Tha aig an fhèin-fhìreantachd so àite anns 
gach mearachd eile — no feudaidh sinn a ràdh nach eil anns 
gach mearachd eile ach meanglan dith, no i fèin fo ainm 
eile, agus an culaidh eile. Se so lagh nàdur an duine, agus 
leis am bheil e 'g iarraidh a bhi air a thearnadh. 



Anns gach àite an robh Pol a searmonachadh Chriosd, 
maitheanas peacaidh, slàinte, agus a bheatha mhaireannach 
tre bàs Chriosd agus creidimh na fhuil, dh'eiridh a' cheist so 
na 'aghaidh, agus tha 1 a deanamh an ni ceudna gus an là 
diugh ach air atharrachadh dòighibh. An uair nach robh e 
comasach do 'n mhearachd so a grunnd a sheasamh le a 
luchd-tagraidh, na Phairisich, trid solus agus cumhachd 
soisgeul Chriosd an làthaibh nan abstol, bha i toileach a 
dhol am pàirt le Criosd, se sin cuid do obair slàinte an duine 
a bhi aice fèin agus cuid eile aig Criosd. Se so seorsa ab'a 
mhiosa do na namhdaibh a b' u mhò a choinnich Pòl, iadsan 
a bha cur oibre an lagha le f ireantachd Chriosd air son slàinte 
am fianuis Dè. An làithibh an ath-leasachaidh thaisbean a 
mhearachd so i fein, ami an aideachadh Chriosd, se sin, gur 
e Mac De^agus gun tuge dioladh do cheartas ]e 'bhàs ; agus 
le so gun dh' fhosgail e slighe do na h-uile leis am b'àil gu 
beatha, ach a comhaid di fèin comas gabhail ri Criosd no 
cùl a chuir ris. Air an là diugh tha i aig aideachadh 
Chriosd agus iompachadh, ach iompachadh do dheanamh 
daoine, gun dean an duine e fèin tre meadhonaibh agus 
soilleireachd an t-soisgeil feum. Tha i mar so a mealladh 
mòran, a saoilsin gu bheil iad iompaichte le bhi feitheamh 
air meadhonaibh as eugmhais an Spioraid Naomha, as 
eugmhais dearbh-shoilleireachd air peacadh, agus air 
iireantachd, as eugmhais ath-nuadhachadh an Spioraid 

Ann a bhi labhairt air na briathra so 's e an ni a ta agam 
7 s an amharc tre còmhnadh gràis : — 

I. Air nadur agus dreuchd an lagh. 



/. Nàdur agus dreuchd an lagh. 

1. Tha an lagh naomh agus ceart. 'S e toil Dè e, dearbh 
iomhaigh a nàduir. Tha e iomlan naomha, ag àithneadh 
gach ni a ta maith agus a' toirmeasg gach olc. Mar a ta e 
iomlan naomha, tha e iomlan ceart. Cha 'n 'eil e 'g iarraidh 
ni sam bith ach an ni a ta maith, no a toirmeasg ni sam 
bith ach an ni a ta olc. 

2. Tha e a uochcladh do dhaoiuc an dleasnas, an dleasnas 
do Dhia, doibh fèin, agus do 'n coimhearsnaich— " Gradh- 


■aichidh tu Dia le t-uile chridhe," etc. Dean so agus bithidh 
tu beò. Tha an lagh aig iarraidh so air an duine, cha ghabh 
e ri ni a's lugha agus cha toir e seudachadh sam bith. Mar 
;SO tha e cosmhuil ris na maighstiribh Eiphteach. 

3. Tha e seirm bàis an aghaidh a luchd-brisidh. An 
uair a ta e ag radh, dean so agus bithidh tu beò, tha e mar 
an ceudna ag radh 's an latha an ith thu dith gheibh thu 
bàs, malluichte gach neach nach buanaich amis gach ni a ta 
sgriobhta an leabhair an lagh, etc. Na h-uile a ta briseadh 
an lagh, no teachd goirrid air iartais naomha tha e 'ga 
dhiteadh — 'ga cheangal thairis fodh bhreitheanas an 
ditidh. A nis do bhrigh gu bheil na h-uile do shliochd 
i\.dhamh nam peacaich, nan luchd-teachd goirrid air, agus 
brisidh tha e 'g an diteadh. " Uime sin," a deir an t-abstol, 
"cha bhi feòil sam bith air a tearnadh trid oibridh an lagh." 

4. Do bhrigh gu bheil e a diteadh daoine gu bàs air son 
am peacaidh, tha e air a ghairm ministrealachd a bhàis. 
Tha diteadh gu bàs, eadhon am bàs siorruidh, agus anns an 
dearbh ni so tha e glòrmhor, naomha, cothromach, agus 
maith — gu onoir agus glòir Dhia a dhion, agus an t-olc a 

5. Freagarrach d'a nàdur se dreuchd no oiffig an lagha, 
peacadh agus truaighe a dheanamh aithnichte, a dhearbhadh 
air daoine. Tha an Spiorad a deanamh feum deth ami an 
teagasg, agus an iompachadh pheacach, le bhi 'g a thoirt 
dachaidh na naornhachd agus na chumhachd chum an 
cridheachan. Le so tha e 'toirt dearbh-shoilleireachd doibh 
air peacadh — a deanamh aithnichte dhoibh co aingidh agus 
ciontach agus a ta iad, " Bha mise beò uair eigin as eugmhais 
an lagha. Is aim tre an lagh a ta eolas air peacadh." 

6. G' an toirt ^gu bhi dealachadh ri am fìreantachd fèin. 
A' toirt a bhàis do 'n bheist so an cridhe an duine, nach 'eil 
na'm fireantachd ach ludaig shalach, am feum air Criosd 
agus fhireantachd, " Tha mise," a deir Pòl, " marbh do 'n 
lagha, leis an lagh fèin." So a nis dreuchd an lagha, ach cha 
toir e misneach no cuideachadh. Ach anns gach ni tha e 
glòrmhor an uair a ta e diteadh gu bàs. 

//. JSfàdur agus dreuchd an t-soisgeil. 
1. 'S e an soisgeul deadh sgeul mhòir aoibhneis, rim 
maith agus tròcaireach Dhia gu bhi tearnadh pheacach. 


Foilseachadh air innidh gràidh tròcaireach Dhia do shaoghal 
caillte, chum an tearnadh o na pheacadh agus o 'n fhearg a 
ta chum teachd. Foilseachadh air gràdh Dè ann an 
Slànuighear ullachadh agus a thoirt seachad oir is ann mar 
so a ghràdhaich Dia, etc. 

2. Tha an soisgeul a deanamh aithnichte an Tighearna 
Iosa Criosd — 'se Criosd air fhoilseachadh anns an fheòil, a 
toirt ùmhlachd do 'n lagh, agus dioladh do cheartas, mar 
urras pheacach an ni sònruichte a ta anns an t-soisgeul. 
'N uair a thug Dia seachad a Mhac, thug e seachad e gu 
bhi na urras pheacach, gu seasamh 'nan ionad agus 'nan 
àite. Agus an uair a thainig Criosd bha e air a dheanamh 
fuidh an lagh, agus thug e umlachd iomlan choimhlionta 
do 'n lagh, agus dioladh iomlan do cheartas tre fhulangais 
gu bàs an aite pheacach. Tha e na Shlànuighear iomlan tre 
fhulangais, ghlòraich e an t-Athair air an talamh, chrioch- 
nuich e an obair a thug e dha r'a dheanamh. 

3. Tha an soisgeul a foilseachadh, agus a toirt Chriosd 
agus a shlàinte an dluthas do pheacaidh. 1 Is anns an 
t-soisgeul a ta Criosd agus a shlàinte air am foilseachadh do 
pheacaich. Tha an lagh a foilseachadh naomhachd agus 
ceartas Dè, ach an soisgeul a' foilseach maille ri naomhachd 
agus ceartas Dè am fulangaisibh Chriosd a thròcair agus a 
shlàinte, Slànuighear freagarrach agus uile-fhòghainteach.. 
Thainig an lagh le Maois, ach gràs agus f irinn le Iosa Criosd. 
Tha an soisgeul a toirt Chriosd agus fhireantachd dhith do 
shaoghal peacach caillte. 

4. Tha an soisgeul cha 'n e amhàin a foilseachadh agus 
toirt Chriosd agus fhireantachd dlùth, ach 'g a chur an 
tairgse pheacach, 'g an gairm gu bhi gabhail ris gu saor,, 
gun airgiod, agus gun luach. Mar so tha an soisgeul a 
deanamh aithnichte gràdh agus tròcairean Dhia, Criosd ao-us- 
iomlanachd mar Shlànuighear air fhoilseachadh, agus e air a 
thairgse doibh, seadh iadsan air an gairm gu bhi gabhail ris 
gu saor, gun airgiod agus gun luach. " A deir an Spiorad 
agus bean-na-bainse thig," etc. "Feuch tha mi am 
sheasamh," etc. "Thigibh am ionnsuidh-se sibhse uile a ta, 
ri sacthair," etc. 

1 So in Arran. 


5. 'S e an soisgeul mar an ceudna am meadhon leis am 
b)heil peacaich air an toirt gu eòlas air Criosd, agus air an 
deanadh nan luchd co-pàirt d' a shlàinte, " Oir is e cumhachd 
Dè chum slàinte do gach neach a chreideas." Freagarrach 
d' a nàdur. Is ann leis a ta peacaich air am beòthachadh 
agus air an ath-nuadhachadh ann an iomhaigh Dhè. " 
thoil fèin ghin e sinn le focal a chumhachd." " Air dhuibh a 
bhi air bhur n-ath-ghineamhuin, cha 'n ann le siol truaillidh, 
ach neo-thruaillidh focal an Dè bheò." Tha e na shiol beò 
leis am bheil an Spiorad a beòthachadh agus a g-ath- 
nuadhachadh pobull Dè. 

6. Se am meadhon leis am bheil an Spiorad a' toirt eòlais 
air Criosd agus ag aonadh ris mar Shlànuighear. An uair a 
ta an Spiorad a bec-thachadh leis tha e 'deanamh aithnichte 
Chriosd agus fhireantachd, agus le ghairmibh a tarruing an 
anama chum Chriosd — mar so tha an soisgeul 'na chumhachd 
Dè chum slàinte, a teachd cha 'n e amhàin am focal, ach an 
cumhachd an Spioraid Naomha, agus ann am mòr làn- 

Fadheoidh. Is ann leis a ta iad a feutainn eolas air glòir 
gràdh agus tròcairean Dhia ann Criosd. Dia thug àithne, 
etc. Tha sinne le aghaidh gun fholach ag amharc mar ann 
an sgathan, etc. 


1. Staid pheacach. Tha iad fuidh an lagh air an diteadh, 
caillte, neo-dhiadhaidh agus gun neart. Nach brònach, nach 
eagalach an staid 1 Gidheadh nach beag cùram a tha air a 
chuid mhòr diubh 's an staid so ! 

2. Co diomhan agus a ta e do dhaoine a bhi g' amharc 
no 'g iarraidh slàinte le 'n oibre fèin, le 'm f ireantachd fèin. 
Cha ghabh an lagh ri ui is lugh na iomlanachd, agus cha 
toir e cuideachadh sam bith duibh. Tha sibh 'nar luchd- 
brisidh air cheana, agus uime sin tha e ag iarraidh clioladh 
oirbh — Ioc dhomh na bheil agam ort. 'S e ministrealachd a 
bhàis e, a diteadh gu bàs. 

3. Cia luachmhor an soisgeul ! Tha e foilseachadh 
Slànuighear iomlan, o chumhachd agus salachar a' pheacaidh, 
o mhallachadh an lagh, agus ò thruaighe shiorruidh. Agus 
is e meadhon sònruichte gu beòthachadh gu ath-nuadh- 
achadh, gu tearnadh. 


4. Earail do pheacaich. Smuaintibk air 'ur staid, air 
nàdur lagh Dè. Cuiribh meas air an t-soisgeul, agus 
teichibh gu Criosd crioch an lagb chum fireantachd. Cha 'ri 
'eil tearantachd duibh a mach a Criosd. A mach a Criosd 
deanaidh an lagh greim oirbh, Cha 'n 'eil dian duibh ò 
dhioltair na fola ach an Criosd am baile-dion, no ò thuil 
corruich Jehovah ach annsan, aire a' chùmhnant. 

5. Earail doibhsan a theich chum Chriosd. Ciod a 
choman am bheil sibhse do Chriosd ! Cia tàingeil agus 
iorasal a bhuineadh duibhsa a bhi ! Cuiribh meas air. Bidh e 
luachmhor, priseil duibh. Bithibh dileas da. Glòraichibh 
e le ur cuirp agus bhur anamaibh is leis-an. Anns an 
t-saoghal bithidh trioblaid agaibh ach biodh deadh mhisneach 
agaibh, bheir Criosd buaidh duibh. Tha esan beò, agus. 
uime sin bidh sibhse beò mar an ceudna. Ach cuimhnichibh 
ge do tha sibh tearuinte ann an Criosd agus fodh churam 
Chriosd gu buin dleasnais duibhsa. Bithibh ri faire air 'ur 
cridheachan, air an t-saoghal, agus an diobhal, ri faire agus 
ri ùrnaigh a cumail dlùth am meadhonaibh nan gràs da 
Chriosd, a bheatha a chaitheas sibh anns an fheòil caitheamh. 
i na beatha chreididh air mac Dè, a ghràdhaich sibh agus a. 
thug e fèin air ur son. Agus bruthaidh Dia na sith. Satan* 
gu h-ath-ghoirid fuidh ur casaibh. Amen. 



Heb. x. 14 : — " Oir le aon iobairt rinn e a chaoidh foirfe iadsan a ta 
air an naomhachaclh." 

rpHA e air aideachadh gu bheil teachdaireachd an t-soisgeil 
-*- ro-thaitneach agus gu h-iomlan freagarrach da cheud 
ainm, a ta ciallachadh naigheachd aoibhneach. Cia mòr is 
binne agus is luachmhoire an naigheachd aoibhneach so, no 
an ceòl is binne a bha riamh air a sheinn le bilibh agus 
innealaibh dhaoine? Seadh, se so an teachdaireachd as. 
fearr a bha riamh air a cluintinn amis an t-saoghal so, 
teachdaireachd breith an t-Slànuighear, teachd righ agus 
oighre nam ■ flaitheas amis an fheòil, gu slainte a thabhairt 
do shaoghal peacach agus caillte. " Oir," a deir an t-aingeal 
ri buachaillean Bhetlehem, "feuch a ta mi 'g innseadh 
dhuibh deadh sgeòil mhòir aoibhneis a bhitheas do 'n uile 
shluagh ; oir rugadh dhuibh an diugh Slànuighear, aim an 
cathair Dhaibhidh, neach is e Criosd an Tighearna. Agus 
air ball bha maille ris an aingeal cuideachd mhòr do 
armailtibh neimhe, a' moladh Dhè, agus ag radii, Glòir do 
Dhia anns na h-àrdaibh, agus air talamh sith, deadhghean 
do dhaoinibh" — Lucas ii., 10, 11, 13, 14. Thàinig mar so 
aon-gbin Mhic an Athar o neamh chum an t-saoghail so. 
Bha e air a bhreith leis an Oigh Muire. Ach an uair a 
thàinig e o neamh gu talalmh, thàinig ainm maille ris. 
" Agus bheir thu Iosa dh' ainm air ; or saoraidh se a phobul 
fèin o'm peacaidh." " an t-ainm milis, Iosa," a deir 
Bernard, "mil anns a bheul, binne anns a' chluais, agus 
slàinte do 'n chridhe." 'S e so an Slànuighear a thàinig o 
neamh gu talamh agus cha 'n e a mhàin gu'n do ghabh e ar 
nàdur, ach mar an ceudna ar peacaidh, 'se sin an ciall 
laghail ; bha ar peacaidh agus ar cionta air an deanadh 
thairis da-san, oir a ta shin a leughadh cha 'n e amhàin gu 
robh am focal air a dheanamh 'na fheòil, ach gu'n robh esan 
do nach b' aithne peacadh air a dheanamh na pheacadh air 
ar son, seadh agus na mhollachadh ; oir a deir Pol bean- 
nuichte, " an ni nach robh an comas do'n lagh a dheanamh 
do bhrigh gu robh e anmhuinn tre 'n fheòil, ag cur a Mhic 
fèin do Dhia an coslas feòla peacaich, agus 'na iobairt air son 
peacaidh, dhìt' e am peacadh 's an fheòil" — Rom. viii. 3. 


Air an là so arms am bheil bàs Chriosd gu bhi air 
fhoilseachadh a roach 'nar measg an òrdugh na Suipeir, 's e 
ar dleasnas oidhirp a thoirt air ar cridheachan a thionndadh 
chum a chuspair — Criosd — air a cheusadh, iobairt, eifeachd, 
agus toradh bàis Chriosd. Tha so am briathra ar teagaisg. 

Ann a bhi labhairt air na nithe so bheir sinn oidhirp tre 
ghràs a bhi anns, 


II. Eifeachd 'iobairt, rinn e chaoidh foirfe, etc. 



/. An tùs nàdur iobairt Chriosd. 

Iobairt, gniomh crabhacb, no diadhaidh anns an robh 
beathach air a thoirt seachad gu bàs air son crìch shònruichte 
an aoradh do Dhia, Fodh an lagh bha caochladh iobairtean 
air an toirt suas. Thug Abraham suas Isaac mar iobairt. 
Bha am beathach air a chuir air leth, an duine ag aideachadh 
a pheacaidh, air a mharbhadh, agus air a losgadh le teine, 
mar so air a thoirt suas do Dhia. Thug Criosd am briathra 
ar teagaisg e fèin seachad mar iobairt. 

1. Bha Criosd air òrduchadh agus air ulmhachadh air a 
shon so. 

Cha robh clann Israil air am fàgail gu 'n toil fèin amis 
na h-iobairtean a thoirt suas fodh 'n lagh. Bha iad air an 
òrduchadh le Dia. Mar so bha Criosd air òrduchadh agus 
air a thoirt seachad. Tha so air a theagasg anns na 
rannaibh ro'n teagasg 4, 5, 7, 9. Bha corp air ulmhachadh 
da leis an Athair. Mar a bha Criosd air a chuir air leth air 
son so, se e fèin an iobairt a thug e seachad. Chuir se e 
fèin an àite nam peacach nan ciontach agus thug se e fèin 
'na iobairt. Ach bha na beathaichean gu bhi gu'n ghaoid, 
glan agus fallain, mar so bha Criosd. Thaisbean se e fèin 
mar an sagairt gu iobairt a thoirt seachad do Dhia, ach bi 
an iobairt an duine Iosa Criosd ; agus b'e an duine Iosa 
Chriosd Dia anns an fheòil. Esan a dh' ullaich an t- Athair 
corp da b'e an dara pearsa anns an Diadhachd, dealradh 
glòir an Athar agus fior iomhaigh a phearsa. Bha an 
duine Iosa Criosd mar Dhia an sealbh air uile ghlòir agus 



TDiiadhaibh neo-chriochnach na Diadhachd. Cia inbheach an 
iobairt so ! An corp a dh' nllaich an t-Athair da, fior nàduir 
an duine an aonadh pearsanta ri' Dhiadhaehd, bha e naomh 
glan. Bha e na iobairt, na nan gun spot gun smal. Bha 
an am agus 'chorp an cordadh iomlau ris-san. Tha da spot air 
na h-uile do shliochd Adhanih, spot peacadh gin, truailleachd 
nàduir, agus spot peacadh gniomh, ach bha an duine Iosa 
Criosd gun aon diubh, cha robh spot no sinal peacadh gin 
no gniomh maille ris. Be aon naomh Dhè e, naomh air a 
gliintinn, naomh air a bhreith, naomh 'na nàdur agus naomh 
an cleachdadh anama agus a chuirp. Maille ri so inbhe a 
phearsa, agus iomlanachd a naomhachd, bha an Spiorad 
naomh os cionn tomhais a gabhail còmhnuidh air an duine 
Iosa Criosd, ttir an iobairt so. Oir cha 'n ann a rèir tomhais 
a thugadh an Spiorad da. Bha e air imgadh os cionn a 
chompanach. Bha an Spiorad, mar an Spiorad naomh, 
Spiorad nan gràs 'na lànachd os cionn tomhais aige agus 
uile ghràs an Spioraid an làn chleachdadh air buadhaibh na 
Diadhachd agus air an lagh. So a nis an iobairt-an duine 
Iosa Criosd. Mao Dhia anns an fheòil, fodh lànachd an 

2. Binn Criosd e fehi a thoirt seachad mar iobairt do an 

Fodh an lagh an uair a bha an creutair air a shuidh- 
eachadh air bha e air a thoirt chum an t-sagairt agus 
air a thoirt no air a chur an làthair an Tighearn. Freag- 
arrach do so rinn Criosd e fern a thoirt seachad, e fèin a 
chuir an làthair an Tighearna mar an iobairt. Be fèin an 
sagairt a thug suas an iobairt. Bha e do ghnàth an làthair 
an Tighearn, na bheath, fodh n lagh, a toirt ùmhlachd da 
mar urras pheacach, agus a nis chuir se e fèin air leth 
thaisbean se e fèin an làthair Dhia gu deanadh ris gu bhi 
na iobairt-pheacaidh. Thàinig an uair, agus bha Criosd aig 
làimh, chaidh e gu Jerusalem, an sin chuir se e fèin an 
làthair an Athar. Agus 'na ùrnuigh chuir se e fèin an 
làimh an Athar, thug se e fèin do làimh a naimhdean-an 
cupan a thug m' Athair domhsa r'a òl nach 61 mi e ? Ach air 
do'n bheathach a bhith air a chur air leth, air a thoirt seachad, 
a bhi air a chur an làthar an Tighearn air son iobairt, bha 
•e air a dheanadh a rèir an lagha ciontach le cur làmh air a 
cheann agus aideachadh peacaidh an neach a bha 'ga thoirt 


suas air. A nis freagarrach da so a nuair a thaisbean Criosd' 
e fèin an làthaìr an Athar, bha esan air fhaotainn ciontach 
le peacaidh na muinntir sin uile a sheas e 'nan àite a bhi air 
an cur as a leth. Agus 'se an t-Athair a riDii so, leag an 
Tighearn air-san aingidheachd gach aon d'inn. Bha an 
t-Athair a làfchair a' cur peacaidh an t-sluagh thaghta uile 
air ceann na h-iobairt. An duine losa Criosd, an làthair an 
Athar a' gabhail am peacaidh, a' seasadh nan àite, agus cha 
leigeadh e le ni sam bith teachd eadar e agus an t-Athair, 
agus an cupan a thug m' athair dhomhsa etc. An cupan a 
bha e 'ga chur 'na làimh. 

3. An uair a bha an creutair mar so air a chur an 
làthair an Tighearn, agus le leagadh làmh agus aideachadh 
peacaidh, no e gu laghail ciontach bha fhuil air a dòrtadh 
no e air a char gu bàs Si an fhuil a bha deanadh na rèite, 
oir as eugmhais dòrtadh fola cha 'n 'eil mathanas. 'S i an 
fhuil a bha deanadh rèite air son an anama. Freagarrach da 
so rinn Criosd anam a dhc-irteadh a mach gu bàs. Air da 
e fein a tbàisbeanadh, peacadh bhi air a chur air a cheann an 
sin thàinig buillean agus bruthadh a pheacaidh air, eadhon 
gu bàs. Thàinig mallachadh an lagha am firinn airsan. 
Duisg a chlaidheamh etc. Bi toil an Tighearn a bhruthadh. 
Bha toiseach so aige an gàradh Ghethsemane. Bha e fodh 
uaimhchridh. Rinn uamhainn fèirge agus corruich an 
Athar greim air. Ciod an t-uallach a bha an so ! Cudthrom 
gairdean dioghaltais Jehovah ! Cha 'ne uamhuinn a thug a 
mhothachadh uaithe, ach uamhuinn a leòin, a bhruth e gu 
geur. Leònadh chlaidheamh ccartais Jehovah a dh' fhàg 
e ro-bhrònach, a loit e le loit agus broin gu bàs. Rinn 
dorchadas agus amhghar agus guin a bhàis a nis greim air. 
agus fodh an eallach so dhòirt e' fhuil, anam a mach gu bàs.. 
Thug e suas an iobairt so do Dhia an t-Athair. Smuain- 
ichibh a nis air inbhe agus naomhachd na h-iobairt so, agus 
air meud fhulangais. Thug e se fèin suas do Dhia 'na 
iobairt tre an Spiorad shiorruidh gun spot gun smal, agus. 
rinn tins na h-iobairt, inbhe an duine losa Criosd, a dhaimh 
ris an Athair, a Mhac gradhach, fiorghloine a naomhachd, a 
ghràdh, 'umhlachd iomlan, a nieasgadh leis an fhuil, an 
iobairt cubhraidh do Dhia, rinn i an reite fhuair lagh agus. 
ceartas glòirmhoir agus lan-riarachadh. Oir le aon iobairt, 
le iobairt fèin, aon uair mar so a toirt seachad do 'n Athair 
rinn e chaoidhe foirfe iadsan a ta air an naomhachadh. 


Tha so 'gar toirt gus an dara ceann — Eifeachd iohairt 
Ckriosd. Leatha rinn e chaoidh foirfe, etc. Thug e slàinte 
ionilau agus shiorruidh a steach le 'iobairt. Mar a bha an 
iobairt iomlan tha an t-slàinte iomlan. 

1. Rinn Criosd le 'iobairt fireantachd iomlan, no foirfe a 
thoirt. a steach air son a phobuill. 

Tha sùil aig fireantachd ri lagh, no rioghailt. 'S e an 
lagh, lagh nan deich aitheanta an rioghailt cridhe agus 
deanadais a thug Dia do 'n duine. Tha an lagh ag iarraidh 
ionilanachd freagarrach ris an nàdur an cleachdadh. Cha 
ghabh e ri ni a's lugha. A nis, 'se fireantachd cumadh 
iomlan no foirfe, freagarrach ris an lagh. A nis rinn Criosd 
fireantachd iomlan foirfe a thoirt a steach le 'n naomhachd 
agus ùmhlachd iomlan. Cha 'n 'eil spot no smal, no 
easbhuidh 's am bith am fireantachd Chriosd. Tha i co 
spioradail, co naomh, co farsuing ri lagh Dhè. Agus 
is ann mar urras a' pheacaich a thug e steach i. 
Agus mar a ta an lagh a ruigheachd aisde a' leantuinn gu 
deireadh an t-saoghai], seadh feadh na bith-bhuantachd, mar 
a ta nàdur Dhia o'n do shruth i. Tha fireantachd Chriosd a 
dol air a h-ais gu gàradh Edein, agus air a h-aghaidh gu 
deireadh an t-saoghail, seadh feadh na siorruidheachd. 
Shruth eifeachd fuil iobairt Chriosd air a h-ais gu gàradh 
Edein, oir chunnaic Eoin 's an taisbean e mar uan a chaidh 
a mharbhadh o thoiseach an t-saoghail, agus an gàradh 
Edein bha a h-eifeachd air fhoilseachadh, agus air a charadh 
ann, agus tre a gheallaidh sliochd na mna a bha gu ceann 
na nathrach a bhruthadh, agus a ruith air aghaidh amis gach 

2. Rinn Criosd le 'iobairt làn phris an slàinte a leagadh 
sios — se fèin — fhuil, an luach, oir cha deachaidh, a deir 
Peadar, ur saoradh etc. Bha a' phris iomlan. 'Nuair a thug 
Criosd seachad e fèin mar iobairt ghiùlain e an eallach, 
eallach na fèirge, am peanas gu h-iomlan a bha aig lagh 
agus ceartasnan aghaidh, ghiùlain e air falbh an t-eallach so 
na chorp fèin air a chrann-cheusaidh. Feuch Uan Dè, etc. 
Ghiùlain e gach ni a ta au lagh aig iarraidh air peacaidh air, 
so a bhriseadh — folach gnùis Dè agus fèirg Dè. Agus bha 
Dia làn-toilichte le fuil Chriosd air son an eucoir a rinn am 
peacadh. A nis tha fireantachd iomlan, ceartas gu h-iomlan 
riaraichte. Bha Criosd air a dheanadh na Shlnàuighear 


iomlan, na cheann-àrd slàinte iomlan tre fhulangais. Dha- 
san a ghràdhaich agus a nigh sin le fhuil fèin, etc. 

3. Rinn Criosd leis an aon iobairt slàinte iomlan, a 
bheatha mhaireanach cinnteach do na h-uile a thug an 
t-Athair da. 

Cha 'n e a mhàin gu robh a bheatha, an t-slàinte so air a 
deanadh comasach tre bàs Chriosd, gu robh dorus air 
fhosgladh tre am feud iad dol as, a bhi air an slànucbadh, 
ach rinn e an t-slàinte cinnteach doibh. Tha iad fèin 
agus an slàinte cinnteach do Chriosd mar shaothair 
anama. Fhuair e bàs air son am peacaidh, ghiùlan e an 
fhèirg air an son, rinn e rèite le 'fhuil 'nan àite, agus 
dh'èirich e a ris air son am fireanachadh. Mar bhàsaich e 
nan àite dh' èirich e 'nan àite. Chaidh e steach do neamh 
'nan àite air da 'fhois shiorruidh fhaotainn doibh. Bha e air 
a dheanamh foirfe le fhulangais, agus tre so rinneadh e na 
ùghdar slàinte shiorruidh. Le aon iobairt rinn e a chaoidh 
foirfe iadsan a ta air an naomhachadh. Tha èifeachd, 
foirfeachd, cinnteachd slàinte an iobairt Chriosd. An uair a 
sheas e 'nan àite, a rinn e reite air an son, choisinn e slàinte 
shiorruidh air an son, gach ni a ta feumail gu 'n saoradh, an 
oighreachd, beannachdan na slàin te, oighreachd na slàinte, 
ghabh e fèin mar an ceudna sealbh air an oighreachd agus i 
cinnteach doibh, dhaingnich Criosd le 'fhuil, fail iobairt 
cùmhnant nan gràs, is e cùmhnant siorruidh a ta ann agus 
cùmhnant anns am bheil a' bheatha mhaireannach gealta 
— a toiseach, a buannachadh, a h-iomlanachd. Tha èifeachd 
gràis a nis agus glòir an dèigh so an iobairt Chriosd ; oir le 
aon iobairt rinn e a chaoidh foirfe, no iomlan iadsan, a ta 
air an naomhachadh. 

III. Co-chur, no pàirteachadh eifeachd na k-iobairt so — 
iadsan a ta air an naomhachadh. 

Tha e feumail gu'm bi an t-slàinte a ta ann an Criosd 
mar Shlànuighear air a càradh ri muinntir. So an dòigh 
anns am bheil iad air an tearnadh. Cha bhi neach sam bith 
air a thearnadh le fuil Chriosd ach iadsan a bhios i air a cur 
riu. Bha Criosd air a dheanadh 'na mhallachadh, na bhàs 
'nan àite, bha am peacaidh, am buillean, an truaighe, am 
bàs air an leagadh airsan, agus feumaidh a bheatha, a 
shlàinte-san a bhi air an cur riuthasan ; oir rinn se esan do 


nach b'aithne peacadh, etc. Agus, a deir am fàidh, le 
chreuchdasan shlànuicheadh sinn. Ach feudaidh e a bhi 
feumail a thabairt fainear nach ann mar chreutairean naomh 
a dh' fhuiling Criosd, no a thug se e fèin 'na iobairt air an 
son, ach mar chreutairean peacach, gu 'n deanadh 'nan 
creutairean naomha. 'S ann mar pheacaidh chailte a bha 
iad air an toirt do Chriosd, agus a dh' fhuiling Criosd air an 
son, chum an deanadh naomha agus an saoradh. A 
thaghadh, a deir an t-abstol Pol, a rèir roimh-eòlais Dhè an 
Athar tre naomhachadh an Spioraid, chum ùmhlachd agus 
crathadh fola Iosa. 

'S e an Spiorad, an treas pearsa anns an Diadhachd 
ùghdar obair gràis, agus is e an Spiorad anus an obair air a 
thabhairt toradh bàis no iobairt Chriosd. Tha an t-saorsa 
air a cur riTdaoine gu èifeachdach leis an Spiorad Naomh. 

1. Tha an t-saorsa so, no èifeachd iobairt Chriosd a 
filleadh iiinte cruthachadh nuadh. Ann an daorsa a 
pheacaidh tha daoine fo chumhachd nàduir truaillidh, a' 
giùlan iomhaigh an nàmhaid, ach tha 'n t-slàinto a ta an 
Criosd air a pàirteachadh ag aisig an duine gu iomhaigh 
naomha Dhè. Tha so a co-sheasamh an soilseachadh agus 
an atharrachadh gnè an duine. Bha sibh uair èigin an 
dorchadas ach tha sibh a nis 'nar soluis anns an Fighearn,, 
solus spioradal na beatha. Mar so tha dorchadas a' bhàis 
spioradail air a dheanadh air falbh, agus soluis na beatha 
teachd a steach, an duine na sholus anns an Tighearn. Ach 
maille ri so tha caochladh air a dheanamh air cridhe no gnè 
an duine. Tha gnè an duine truaillidh, gràdh do 'n olc, 
f uadh do 'n mhaith, no naomhachd, an iomhaigh Shatan ; 
ach tha pairteachadh eifeachd iobairt Chriosd ag atharrach- 
adh gnè an duine. Tha siol nuadh spioradail, gnè spioradail, 
càil spioradail air a thoirt da. Tha feartan glanaidh, ath- 
nuadhachaidh am fuil Chriosd. Anns an obair so tha 
iomhaigh Dhè air a toirt a stigh, rioghachd Dhè agus uile 
bhuadhaibh an duine air an glanadh do Dhia. 

2. Tha fireantachd phearsanta Chriosd air a co-chur, tha 
i air a deanadh thairis da, air a cur as a leth le Dia. Ach 
ann a so tha an Spiorad a' toirt an anama, no an duine a 
bheannaich e gu bhi air a chleachdadh a thaobh fireantachd 
Chriosd. Tha an Spiorad ag oibreachadh creidimh annainn, 
a deir a cheist, le bhi 'g oibreachadh creidimh annainn ann 


ar co-cheangal ri Criosd 'nar gairm èifeachdach. Tha an 
neach a tha air ath-ghineamhuinn mar ehuala sibh, 'na 
sholus, tlia e a nis a' faicinn olc a' pheacaidh, toilteanas a 
pheacaidh. Tha e 'faicinn Chriosd agus fhireantachd, iomlan- 
achd aims an t-soisgeul, air a chumail a mach, air a thairgse 
da. A se creidimh sail an anama a bhi air Criosd, air 'fhuil, 
air fhirhm, air teisteas an Athar da thaoibh, agus lùbadh 
ùmhlachd, cleaehdadh a' chridhe an gabhail ri Criosd mar 
Shlànuighear air teisteas an Athar. A nis tha an cridhe a' 
gabhail ri Criosd mar a Thighearna, 'fhireantachd. Tha Dia 
an t-Athair ga meas da agus esan a gabhail rithe le creidimh 
a mhàin. Tha an neach so air aonadh ri Criosd, tha firean- 
tachd Chriosd air a càradh ris. Agus a nis tha e air a chur 
ma sgaoil o mhallachadh an lagha, oir tha e dol thairis o 
bhàs gu bheatha, o bhàs a' pheacaidh gu beatha gràis. Mar 
a rinn an Spiorad a bheòthachadh agus saorsa a thoirt da o 
dhorchadas agus truailleachd a' pheacaidh 'na nàdur, tha a 
nis fireantachd fuil, pearsadh Chriosd toirt saorsa o chionnt. 
Cia mòr as mo na sin a ni fuil, etc. Bha eallach cionta, 
fèirge, daorsa air a choguis, ach tha so an nis air a thoirt air 

3. Tha pàirteachadh no co-chur èifeachd na fola a filleadh 
innte saorsa, sith maille ri Dia. 

Gus am bheil slàinte Chriosd air a co-chur, tha daoine 
air falbh dealaichte o Dhia. Tha an lagh a dùnadh an 
duine a mach o Dhia. Agus an uair a ta neach air 
a dhùsgadh tha faireachdain aige air a so a bhi dùinte a 
mach o Dhia 'na beatha, slàinte an duine. Ach le co-chur 
slàinte Chriosd ri 'anam, ri 'choguis, tha e a nis air a thoirt 
am fagas do Dhia tre fola losa Criosd, ga staid sìth, rèite, 
co-chomunn ris. Tha e nis 'na leanabh do Dhia, Dia 'na 
Athair aige, e na charaid do Dhia, agus Dia na charaid da- 
san. An so tha an Spiorad a bheothaich, a shoilsich, a 
dh-athnuadhaich e, a' teachd gu bhi 'na Spiorad saorsa, 'na 
Spiorad uchdmhacachd aim, do bhrigh gur mic sibh, etc. Tha 
saorsa cloinne Dè aig a nis. Tha e ga thoirt fèin thairis do 

Iadsan a ta mar so air an naomhachadh le iobairt Chriosd 
ciod sam bith co anmhuinn, co dorcha, no ciod air bith na 
eagalan, na buairidhean, agus na deuchanna a choinnicheas 


ìad tha iad tearuinte, oir tha foirfeachd an iobairt Chriosd 
gu iadsan a dheanadh foirfe ; agus iadsan d'an toir e an 
gràs so bheir e glòir shiorruidh. 

1. Cia freagarrach an Slànuighear Criosd ! 'S e Mac Dè, 
■oighre nèimh. Thug e ùmhlachd do 'n lagh, riaruieh e 
oeartas, agus tha slàinte iomlan a nis 'na fhuil, is iobairt 
.iomlan iobairt Chrissd. 

:!. Olc a pheacaidh agus staid thruagh nan uile gu 
nàdurra. Mhill am peacadh iomhaigh Dhè air an duine. 
Thug e iomhaigh an nàmhaid air. Dhùn e a mach e o 
Dhia fo fhèirg agus a chorruich : nach truaighe, nach 
cunartach so 1 ? 

3. Gur airidh bàs iobairt Ohriossd a bhi air a chuimh- 
neachadh ! 'S e bàs, iobairt, fuil Chriosd a rinn an rèite 
anus am bheil saorsa slàinte spioradail agus shiorruidh. 
Bithidh comunnan buidhnean a cumail feisdean mar chuimh- 
neachan air daoine ainmeil nam beachd, agus moran diugh 
so air daoine a blia 'nan càirdibh do na pheacadh, nithe a ta 
ohum easonair duthacha aims am bheil diadhachd air a 
h-aideachadh. Ach nach airidh Criosd gum biodh a bhàs 
air a chuimhneachadh, am bàs sin a ta fuasgladh ceang- 
luichean a' pheacaidh agus feirge do anamaibh, agus a 
fosgladh dor us na beatha agus na slàinte shiorruidh doibh. 

4. Cia feumail agus a ta co-chur na slàinte so ri daoine ! 
Ciod air bith co iomlan agus a ta Criosd mar Shlànuighear, 
•an leigheas a ta 'na fhuil, cha 'n 'eil feum ann do dhuine as 
eugmhais gu bi e air a chàradh riu. Cha leigheas plasd no 
ola loit gun a bhi air a chur ris, cha bheathaich biadh no 
deoch gun pairteachadh diubh. Tha iad an so an diugh nach 
robh slàinte Chriosd air a co-chur riu, fodh chumhachd a 
pheaca\dh, dùinte a mach o Dhia, fuidh 'fheirge, neo- 
ionichuidh air son a bhùird, neo-ullamli air son a bhàis. 
■dhaoine ! cha 'n 'eil rathad eile ach tre crathadh fola Chriosd. 
Tha loitean oirbh, loitean a bhàis shiorruidh o nach 3 eil 
leigheas ach tre cratha fola Chriosd air 'ur anamaibh agus 
'ur coguisibh. 

5. Misneach agus comfhurtachd do phobull Chriosd. 
Sibhse a fhuair a mach 'ur loitean, a fhuair eolas air an 
t-slàinte, sibhse a ta air bhur nacmhaehadh, tha sibhse neo- 


iomlan fathast. Tha feum agaibhse an nis air slàinte, air 
saorsa, air foirfeachd slàinte. Tha so an iobairt Chriosd. 
Oir le aon iobairt, etc. Ciod i t-uireasbhaidh agus do 
thruaighean tha Criosd, fuil Chriosd freagarrach air do shon. 
Ciod a ta dhith ort tha so an iobairt Chriosd. Glanaidh fuil 
Chriosd — Mhic Dè o gach peacadh. Thigibh a m' ionnsuidh- 
se sibhse uile, etc. 

Co iadsan nach 'eil iomchuidh air son òrdugh na Suipeire ? 

1. Na h-uile a ta beò an neo-chùram. Tha e soilleir o 
fhocal Dè na h-uile a bha air an teagasg gu robh iad air an 
toirt gu cùram. 

2. Na h-uile a ta beò an cleachdainibh a' phcacaidh, agus 
ann a bhi briseadh gu folaiseach aitheanta. Luchd na 
mionna, luchd briseadh là na Sàbaid, luchd misg, neo- 
ghlaine breugairean, etc. 

3. Iadsan uile nach robh air an dùsgadh agus air am 
mosgladh gu tuigse agus mothachaidh air am peacaidh. 

4. Iadsan uile nach 'eil nan creutairean nuadh an Criosd,. 
an taic ri 'fhireantachd agus 'ghràs, agus nach 'eil cùram 
sam bith orra do ghlòir Dè. 

Iadsan da 'm buin teachd : 

1. Iadsan uile a ta bochd, truagh air son am peacaidh, 
tha peacadh na thrioblaid doibh. 

2. Iadsan uile a ta 'cur meas air Criosd mar Shlànuighear. 

3. Da bheil co-chomunn maille ris an Tighearna luach- 
mhor ; a ta 'g iarraidh a bhi air an tearnadh air rathad Dè. 

4. Iadsan uile a ta ri bròin spioradail. 



Ieremiah iii. 22 : — " Pillibh, o chlann chùl-sleamhnach, leighisidh 
mise bhur cùl-sleamhnachaidh. Feuch, tha sinn a teachda 
d : ionnsuidh, oir is tu an Tighearn ar Dia. :5 

THA am peacadh na ni ro olc, agus is iomadh dòigh air 
am bheil olc a pheacaidh ga fhoilseachadh fèin. Tha 
olc r'a fhaicinn ann an cleachdadh chlann Israeil, a thaoibh 
an Tighearna. Rinn an Tighearna mòran da chnmhachd 
aithnichte dhoibh, phàirtich mòran d'a mhaitheas riu. 
Shaor e iad a làmh an naimhdean. Dh' fhoilsich e ainm 
dhoibh. Thng e 'fhocal agus òrduighean maith agus naomha 
dhoibh, ach rinn iadsan gu trie an Dia a dhi-chuinihneachadh 
agus dol an dèigh diadhanna coimheach. Ciod an dearbh- 
adh a tha an so air aingidheachd agus olc cridheachan chlann 
nan daoine. Tha maitheas an Tighearna ri fhaicinn a 
thaoibh olc a pheacaidh ann a bhi 'ga mhaitheadh, ann a 
bhi a pilleadh agus 'leigheas cùl-sleamhnachaidh a phobuill. 
Their iad ma chuireas duine air falbh a bhean agus gun 
imich i uaith agus gu gabh i le fear eile, am pill e da 
h-ionnsuidh a ris, 's nach bi am fearann sin gu ro mhòr air 
a thruailleadh. Ach rinn thusa striopachas le mòran 
leannan, gidheadh pill rium-sa a ris, a deir an Tiohearna. 

Bha clann Israeil nan samhladh air Eaglais Dè anus gach 
linn. Agus tha an dòigh aims am bheil pobull aidmhealach 
da 'n tug an Tighearn an soisgeul agus meadhona nan gràs 
a taisbeanadh olc a' pheacaidh, ach gu sònruichte fior-phobull 
Dè a ghairm e le 'ghràs. Tha iadsan an cunnart a bhi cul- 
sleamhnachadh o'n Tighearna a thaoibh na bheil annta do 
thruaillteachd a' pheacaidh, cleachdainnibh peacach an 
t-saoghail agus oibreachadh an namhaid. Ach cia 
iongmtach gràdh agus tròcairean an Tighearn ann a bhi 
'gan leantuinn so, 'gan gairm d' a ionnsuidh agus a bhi a 
leigheas an cùl-sleamnachaidh ! 

Ann a bhi a labhairt air na briathra so : — 

/. Air cliù na muinntir a tha an Tighearn 'g an gairm 
agus a gealltuinn maith a dheanamh dhoibh, clann 'chàl- 



//. Nàdur na gairm, agus a? ghealiaidh. Pilliùh, leigh- 
isidh mise bhur cid-sleamhnachaidh. 

III. Nàdur ùmhlachd do ghairm an Tighearn, no fior 
aithreachas. Feuch tha sinn a teachd do t-ionnsuidh oir is tu 
an Tighearn ar Dia. 

I. Feudaidh sinn a thoirt fainear gu bheil pobull aid- 
mheileach an uair a tha iad a truailleadh òrduighean agus 
teagasgan slàinteil an t-soisgeil, mar an ceudna a fàs 
truaillidh nan cleachdainnean. An uair a ta am fior- 
shoisgeul a teachd do dhùthaich no do rioghachd, mar a 
thàinig e do Albain agus Sasgan aim an àm an Ath- 
leasachaidh, agus mòran air an toirt gu eòlas na firinn, gu 
bheil òrduighean an Tighearna air an cur suas, fior-theagasg 
air a thoirt seachad, agus an sluagh ag aideachadh agus a' 
gluasad sa choitchionn a rèir fior-riaghaltan nam pobull do 
an Tighearn : ach an uair a ta an soisgeul fior air a 
thruailleadh le mòran, a tha ughdeo-as agus rioghailtean an 
t-soisgeil air am briseadh, agus pobull a fàs ceannairceach 
agus truaillidh agus foirmeil gu bheil an eaglais ud air cul- 
sleamhnadh — Eaglais Laodicea. Ach se ni a tha agam 's an 
amharc a bhi labhairt air cul-sleamhnachadh pobull Dè, 
iadsan a ghairm E le 'ghràs. 

1. Gu bheil iad a call an eòlais spioradail. Tha iadsan 
uile a tà air an iompachadh. agus air an cruthachadh an Iosa 
Criosd, air an cruthachadh a rèir Dhè, an eolas. Tha an 
tuigse air a fosgladh le Dia gu bhi faicinn maise agus luach 
nithe spioradail. Tha Criosd agus giòir an Tighearn aims an 
t-soisgeul air fhoilseachadh dhoibh, agus tha iad a faicinn an 
glòir agus an luach, olc a pheacaidh, luach slàinte an anama. 
Tha cùl-sleamhnachadh a ciallachadh a bhi call an eolais 
spioradail le an tuigse a bhi fàs dorcha, na cuspairean glòr- 
rnhor affus luachmhor a bhi an tomhas mòr as an sealladh. 
Cha 'n 'eil a nis glòir agus maise Chriosd 'ga fhaicinn mar 
bha, no olc a pheacaidh, no luach slàinte an anama. Tha 
ceò tiugh a pheacaidh a teachd air sùilibh an anama. Tha 
inntinn a bha roimh 'na solus a fàs dorcha, &c. 

2. Gràdh pobull Dè a bhi seargadh, a fàs fuar. 

Tha gach lior aithreachan air a thoirt gu gràdh bhi aige 
•do Dhia. Tha gràdh Dhia air a sgaoileadh nan cridheachan 
uile leis an Spiorad naomha. Tha iomradh sònruichte air a 


■dheanamh leis an Tighearn 'na fhocal air gràdh a cheang 
al-pòsaidh. Tha bias agus tograidh, agus gràdh mòr aca do 
Dhia, Chriosd, agus òrduighean. Ach an uair a tha an 
gràdh a fuarachadh tha bias air Dia agus air co-chomium 
maille ris a seargadh, tha iad a call an ceud ghradh. Cha 
'n 'eil iad beò 'nam miannaibh, 'nan tograibh an dèigh an 
Tighearna mar bha iad. Cha 'n 'eil meas aca air Criosd, no 
air a làithreachd. Tha iad a fàs fuar, a cùl-shleamhnachadh 
an eolas agus an gràdh ; feudaidh an cùl-sleamhnach so a 
bhi ann agus muinntir a chumail greim air fior theagasg an 
~t-suisgeil — Eaglais Ephesus, Rev. ii. 2-4. 

3. A bhi fàs foirmeil agus fuar aig cathair gràis agus fo 
shearmonachadh an t-soisgeil. 

Tha fior chreidmhich an laithibh an òige agus an uair a 
tha iad beò am beatha na diadhachd, dluth do'n Tighearn 
trie, dùrachdach agus beothail an ùrnuigh. Tha an soisgeul 
a dmidheadh orra, fo a chumhachd, mar bha Muire fo 
chumhachd teagaisg Chriosd, a' silleadh air an anama mar 

Ach a nuair a ta iad a' cùl-sleamhnachadh, a' fàs dorcha 
'nan tuigse, marbh 'nan cridheachan, tha iad a fàs foirmeil, 
fuar agus neo-dhùrachdach, neo-bheòthail aig caithir gràis. 
Cha 'n 'eil tlachd aca a nis an ùrnuigh mar bha, tha an 
dleasnas so a call a bhrigh agus a bhlas. Tha e na eallach 
orra. Cha bhi iad trie ann, agus tha iad mar chuirp mharbh 
ann. Tha an soisgeul a' call a bhuaidh orra. Tha iad a 
fàs slàn foirmeil fo an èisdeachd cosmhail ri neach a rathadh 
do na mhargadh gu bhidh ri àileadh nithe ach nach cean- 
naicheadh. Tha iad a suidhe fodh a gnàthachadh an tuigse, 
a toirt breith, ach cha 'neil buaidh aig orra mar b'a ghnàth. 
Cha 'neil iad ag itheadh agus ag òl mar b'a nòs daibh, oir 
tha iad air cradhadh an Spioraid. Tha iad 'nan Spioradaibh 
luaineach, slan ueo-aireach agus ge do dh' fheudadh an 
tuigse a bhi air a cosnadh an tomhas o na nithe a bha aca a 
roimhe cha 'neil an cridheachan air am maothadh, air an 
ioraisleachadh agus air an naomhachadh. Ach ! bu mhaith 
ma na rachadh e ni b' fhaide na so, ach tha cul-sleamh- 
nachadh pobull Dè air uairibh a dol na 's fhaide. 

4. Tha e filleadh ann a bhi a dol an dèigh iodhalan, a 
gràdhachadh cuspairean eile. 


Tha iad a toiseachadh air a bhi a' dol a mach leis an, 
t-saoghal, a toiseachadh air a bhi aig iarraidh sonas an 
nithibh eile a bha iad a roimhe ag iarraidh an Dia. Tha an 
cridhe air dha gràs a bhi co-iosal ann a' dol a mach an dèigh 
iodhalan, a gabhail bias air na nithe sin a tha an saoghal a 
toiseach air a bhi goitheal 1 mil a cuspairean peacach, a dol an 
deigh an t-saoghail, a dol an cuideachdan an t-saoghail, a dol 
leò 'nan diamhanas, agus a' gabhail tlachd annta. Agus is 
maith an ni mar an toiseach iad air sùgradh ris a pheacadh, 
a bhi toirt an làmh agus a pàgadh anamianna annta fèin, 
agus a bhi toirt àite Chriosd dhoibh, a bhi 'gan caidreadh. 
Tha cùl-sleamhnachadh cuid do phobull Dè a' dol gus a so, 
mar bha a thaoibh Sholamh. Tha so a' claoidh gràis a 
staigh, tha e mar gu b' ann air a mhort, air faghail bàis. 

Och, och, gu biodh an t-àite sin 'nan cridhe sin a bha aig 
Criosd dha fèin aon uair air a thoirt gu bhi 'na shlochd 
mearlach mar so ! anam, anam, an ann mar so a tha 
chùis 1 nach tuig thu so, nach tabhair thu fainear guth 
an Tighearna am briathraibh ar teagasg. Pill, anam, 
leinibh chùl-sleamhnach, tha mi toileach gabhail riut fathast,. 
ge do rinn thu striopachas. A thug thu leaba do chridbe a 
bhuineadh dhomhsa do iodholaibh, pill, leighisidh mi thu. 
Tha so 'gar toirt gus an dara ceann. 

II. Nadur na gairm agus a gheallaidh, pillibh, leighisidh 
mi ur cùl-sleamhnachaidh. 

1. Tha a' ghairm so a leigeadh ris gu bheil cùram sòn- 
ruichte aig an Tighearna d'a phobull. S iad a mhuinntir 
sin a ghairm e le ghràs cùram sònruichte an Tighearna anns 
an t-saoghal so. 'S iad a sheudan iad. Agus tha a shùil 
orra an còmhnuidh, a la agus a dh' oidhche. Is leir dha iad, 
tha e toirt fainear cionnas a tha 'dol leò. Tha air a radh gu 
bheil e teachd da fhion-lios a dh' fhaicinn cionnas a tha na 
pomgranata a' cur a mach am blàth, gu bheil e aig imeachd 
am measg na coillearan, a cumail a mach a chùram diubh, 
agus tha e a toirt an aire da staid gu bheil iad a seargadh, a 
fas fuar, a cùl-sleamhnachadh, agus tha e toirt rabhadh 
dhoibh, pilleadh do bhrigh gu bheil curam air diubh. Ma'n 
bitheadh curam sam bith ort do neach, cha toireadh tu 
rabhadh dha. 

1 deothal. 


2. Rùn-maith Dhia doibh. 

Tha cùram aig an Tighearn da phobull chum maith. 
Cha toil leis gu bitheadh iad ga cuibhreachadh fèin. Tha a 
chridhe suidhichte orra air son maith, maith, a bhi ga 
dheanadh d' an anamaibh agus cha 'ne olc. Tha doilghios 
air an uair a ta iad a falbh uaithe air ionaltradh. B' àil leis 
a bhi 'gam beathachadh, gu'm biodh an anama soirbheach- 
adh, agus uime sin tha e 'g an gairm air an ais chnm an 

3. Tha a' ghairm so a' filleadh innte gu bheil e toileach 
gabhail riu. Tha iadsan neo-thoillteanach gu gabhadh e riu, 
ach an so tha iongantas gràdh an Tighearna, ann e a bhi 
toileach gabhail riu a ris. Chaidh iadsan air striopachas an 
dèigh leannain eile, ach an dèigh so uile, tha a' ghairm so 
nillibh a cumail a mach gu bheil àite 'na chridhe dhaibh 
fathast, gu gabh e riu le tlachd, pillibh a chlann chul- 
sleamhnach, oir tha mise posda ribh, a deir an Tighearna. 
An deachaidh thu air seachran, o anam an do threig thu do 
cheud ghràdh ? An d'thug thu àite Chriosd ann do chridhe 
do leannan, agus am bheil thu a tuigsinn so a iris, agus fo 
mhothachadh air do striopachas am bheil t-anam air a 
lionadh le nàire agus eagal nach gabh e ruit tuilleadh ? 
Am bheil a chùis mar so 1 Cluinn, mata, ge do thoill thu 
ifrinn tha e toileach air gabhail riut. Pill, o anam d'a m' 
ionnsuidh, na biodh eagal ort. Gabhaidh mi riut, agus cha 
'n e mhàin so ach leiglrisidh mi do chul-sleamhnaidh. 

Tha gealladh luachmhòr an so anns a' ghairm. 

I. Tha an gealladh so nlleadh ann mòran nithe luach- 
nriior. Ainmichidh mi da no tri dhiubh. 

1. Toirt air falbh cionnta do chul-sleamhnachaidh. 
Thoill thu le do pheacaidh cha 'n e a mhàin do sgiùrsadh 

;gu geur ach d' fhagail gu h-iomlan, do chuir a dh' ifrinn 
maille ris na neo-chreidich, toradh do dheanadais a thoirt 
duit. Ach tha an Tighearn gealltainn gu maith e dhuit 
gach eucoir a rinn thu air, gu maith e t-uile eacartan, nach 
leag e peanas 'sani bith ort. cia luachmhor an gealladh 
so, mathanas peacaidh. Do pheacaidh agus d' eucartan cha 
chuimhnich E nis mò. Cha chuir e as do leth iad. 

2. Bheir e dhuit sith maille ris fèin. An uair a tha 
inuinntir a cul-sleamhnachadh tha an Tighearna 'folach a 


ghnùis, a toirt air falbh a làithreachd, agus cha 'n 'eil co- 
chomunn aig an anam maille ris ; ach aim an leigheas cul- 
sleamhnachaidh tha e toirt a shith, a dheadh-ghean do 'n 

3. A bhi toirt air falbh aobhairean a' chul-sleamhnach- 
aidh. Tha so a leantainn làithreachd an Tighearna a bhi 
air aisig. Bheir e air falbh dorchadas na h-inntinn, bithidh 
solus spioradail air aisig do 'n anam. Bithidh aithne air 
glòir pearsa Chriosd agus a chrarm-cheusaidh. 

4. Cumhachd agus bias a pheacaidh. Bith cruas cridhe,. 
gràdh a pheacaidh air a thoirt air falbh, agus cridhe moth- 
achail air a thoirt seachad, cridhe gu Dia a ghràdhachadh. 
Sgaoil Dia a ghràdh 's a chridhe agus bithidh Dia aig an 

5. An so bithidh an laigse sjDioradail air a tort air falbh,. 
neart nuadh, spiorad ùrnuigh agus tagraidh air a thoirt 
seachad, agus leanaidh dòchas beò na beatha maireannaich. 
cia luachmhor na nithe tha 's a ghealladh. Agus tha e 
nor, coimhlionaidh Dia so do t-anam au diugh ma dh' èisdeas 
tu ris, oir is e an Amen, an Fhianais fhirinneach agus 

1. Feudaidh sinn fhaicinn olc a' pheacaidh. 'S e 'nàdur 
muinntir a thoirt air falbh o Dhia, an crnadhachadh, am 
fagail neo-mhothachail, toirt air Dia a ghmiis fholachadh. 

2. Cia co-curamach agus a dh' fheumadh pobull Dè a 
bhi. Bithibh ri faire agus ri ùrnuigh. Tha am peacadh na 
ni mealtach. 

3. Rabhadh doibhsan a tha an staid a chul-sleamhnaich,, 
agus dhoibhsan nach 'eil. 

4. Misneach do chloinn a' chùl-sleamhnaich, pillibh. 
Tha rùn air Dhia nach bitheadh sibh air falbh, maith a 
dheanamh dhuibh. 

5. Staid thruagh na muinntir a tha do ghnàth o'n 
bhroinn air falbh o Dhia, nach d'fhuair Criosd àite annaibh.. 



Mata xvii. 5. — " Is e so mo Mhac gràdhach-sa, anns am bheil mo 
mhòr-thlachd ; eisdibh ris." 

'Q E teachd, no foilseachadh Mhic Dè anns an fheòil, 
^ teachdaireachd is luachmhoire a bha riamb air a cur 
an cèill anns an t-saoghal so. Teachd Righ agus Oighre 
nèimh anns an fheòil, a chosnadh agus a thoirt beatha agus 
slàinte do pheacaich chiontach agus chailte. Agus thubhairt 
an t-aiogeal ri buachaillean Bhetlehem, " Na biodh eagal 
oirbh ; oir feuch a ta mi ag innseadh dhuibh deadh sgeil 
mhòr-aoibhneis, a bhitheas do 'n uile shluagh. Oir rugadh 
dhuibh an diugh Slànuighear ann am baile Dhaibhidh neach 
as e Criosd an Tighearn." Bha Mac Dè air fhoilseachadh 
anns an fheòil. Esan as e 'n dara pearsa anns an Diadh- 
achd, ghabh e cnàmh do 'ur cnamhaibh, agus feòil do 'ùr 
feòil-ne. " Is mor diomhaireachd na Diadhachd, Dia air 
fhoilseachadh anns an fheòil." Ach an uair a thàinig Mac 
Dè o neamh a dh' ionnsuidh an t-saoghail thug e ainm leis, 
"Agus bheir thu Iosa dh-ainm air, oir saoraidh 's e a 
phobull fèin o 'm peacaibh." Tha againn an so teisteas 
teach dairean nèimh air Mac Dè an Tighearn a bhi air 
fhoilseachadh anns an fheòil, agus air 'obair. "Agus air 
ball bha maille ris an aingeal cuideachd mhòr do armailtibh 
nèimhe a' moladh Dhè, agus ag ràdh, Glòir do Dhia anns na 
h-àrdaibh, agus air talamh sith, deadh-ghean do dhaoinibh.'* 
Obair air son an d'thàinig e : Chum a phobull fèin a 
shaoradh o 'm peacaibh. Chum glòir a thabhairt do Dhia 
anns na h-àrdaibh, air talamh sith, deadh-ghean do 
dhaoinibh. Ach an uair a thàinig Mac Dè a dh' ionnsuidh 
an t-saoghail so cha 'n e a mhàin gu do ghabh e 'ar nàdur 
air fèin, ach mar an ceudna ar peacaidh, oir tha sinn a 
leughadh nach e a mhàin gu do rinneadh am focal 'na fheòil, 
ach mar an ceudna gu'n do rinneadh esan do nach b'aithne 
peacadh na iobairt-pheacaidh, seadh na mhallachadh chum 
gu'm biodh peacaidh 1 air an deanadh na'm fireantachd Dhè 
annsan, air an saoradh o na mhallachadh. 



Ann am briathra an teagaisg tha againn teisteas an 
Athar le ghuth fein o 'n ghlòir òirdheirc mu Chriosd, is e so 
mo Mhac gràdhach-sa anns am bheil mo mhòr thlachd ; 
eisclibh ris. 

Tha shine a ta a lathair an so an diugh nar peacaidh, 
agus do bhrìgh gur peacaich sinn, 'nar cloinn a' bhàis air an 
t-slighe chum na siorruidheachd. Tha saorsa agus slàinte 
ar anaman a seasamh air aire agus ùmhlachd a thoirt a nis 
do theisteas an Athar mo thimchioll a Mhic — air gabhail ris 
— creidsinn agns gluasad ami. Is e so mo Mhac gràdhach- 
sa, anns am bheil mo mhòr-thlachd, eisdibh ris. So guth 
tròcair a ghràidh agus na slàinte o nèamh ribhse an diugh. 
Feuchaibh nach dean sibh dimeas air, nach druid sibh 'ur 
cluasan agus 'ur cridheachan 'na aghaidh, Eisdibh ris, agus 
mairidh ur anama beò. 

Ann an labhairt air na briathra, bheir sinn fainear tre 
còmhnadh gràis. 

/. Teisteas an Athar mu thimchioll Chriosd. Is e so 
mo Mhac gràdhach-sa anns am bheil mo mhdr-thlachd. 

II. Cinnteachd, no firinn an teisteis so. 

III. Dleasnas nan uile fodh Vt t-soisgeil, da 'm bheil an 
teisteas so air a chur an cèil l, ùmlilachd a thoirt do 'n Mhac, 
gabhail ris mar an Tighearna agus an Slànuighear air teisteas 
an Athar, eisdibh ris. 

I. A reir an òrduigh so tha sinn ri bhi tabhairt fanear 
cuid do na nithe àraidh ann an teisteas an Athar — "Is e so 
mo Mhac," etc. Bheir sibh fainear se Iosa o Nasaret, esan 
a bha air a bhreith am Betlehem, agus a chuir a mhathair 
Muire 'na luidhe sa phrasaich, esan a bha dol mu'n 
cuairt ann an tir Iudea an uair a bha Ceesar Augustus 
'na iompaire 's an Roimh agus Pontius Pilat na uachdaran 
an Iudea, a teagasg agus aig oibreachadh miorbhuilean cumh- 
achdach, Esan a bhrath ludas, a dhit Pilat, agus a bha air 
a cheusadh air sliabh Chalvari, da 'm bheil Jehovah a toirt 
an teisteis so o ghlòir òirdheirc — "Is e so mo Mhac gràdh- 
ach-sa anns am bheil," etc. 

1 . Is e Iosa o Nasaret mata Mac gràdhach an Athar anns 
am bheil a mhòr-thlachd, agus a ta e ag aithneadh do 
dhaoinibh èisdeachd ris. Is e so mo Mhac gràdhach-sa. 


Anns an Scriobtuir tha ainglibh agus naoimh air an gairm 
'nam Mic Dè, claim Dè, ach cha 'n 'eil an Tighearn a' toirt 
a leithid so do theisteas da'n taoibh. Uime sin se Criosd 
Mac Dè air dòigh àraichte, an seadh nach iad ainglean, no 
naoimh. 'S e Criosd Mac sìormidh agus gràdhach an Athar, 
agus is esan a mhàin a Mhac sìorruidh gràdhach anns am 
bheil a mhòr-thlachd. Is e Mac siorruidh an Athar a ta 
• co-ionnan ris 'na uile bhaadhaibh, neo-chriochnach agus 
glòrmhor ; oir anns an toiseach, o bhith-bhuantachd bha e 
maille ri Dia, agas b'e Dia, mar so b'e aon-ghin Mic an 
.àthar an sealbh iomlan air a nàdur, air a bhuadhaibh agus 
air a ghlòir. Anns a tha aon gràidh an Athar anns am 
bheil a mhòr-thlachd, a thlachd, a ghràdh neo-chriochnach. 
Anns an teisteas so tha an t-Athair 'ga fhoillseachadh agus 
ga chumail a mach an sealbh air uile bhuadhaibh na 
Diadhachd, co-ionnan ris an Athair, agus ris an Spiorad 
naomha, cuspar gràdh siorruidh agus neo-chriochnach an 
Athar, aon-taghta anns am bheil tlachd aig 'anam. 

2. Tha an teisteas so a filleadh ami gràdh agus mòr- 
thlachd an Athar aim 'na Mhac mar Eadar-Mheadhonair. 

Air son na h-oibre so, gu bhi na Eadar-mheadhonar, 'na 
fhear-saoraidh pheacach bha e air a shònrachadh agus air a 
chur air leth o bhith-bhuantachd. A thaobh an ni so, a 
deir an t-Athair, leag mise a's chuir mi cuideachadh air 
neach cumhachdach. 'n àm anns an robh an t-Athair a 
gabhail tlachd, toilinntinn amis a' Mhac, agus a bha am Mac 
a deanadh gàirdeachais na fhìanuis, chuireadh suas E mar 
Fhear-saoraidh, agus bha e deanadh gàirdeachais an sin anns 
a' clmid a dh' àitichear do 'n talamh, agus a thlachd maille 
ri claim nan daoine. Bha an t-Athair a gabhail mòr-thlachd 
ann o shiorruidheachd mar air a chur air lefch air son na 
h-oibre so, mar an neach a shònruich e fèin, agus air an do 
leag e cuideachadh a shluaigh taghta uile, cuspairean a 
ghràidh bith-bhuan. Ach an coimhlionadh na h-aimsir 
thàinig e aims an fhèoil, ghabh e nàdur an duine an aonadh 
pearsanta ris fèin, Dia-duine agus Fear-saoraidh, an aon 
phearsa. Anns a chliù so 'se Mac gràdhach an Athar e aims 
an robh a mhòr-thlachd. Bha e fèin agus an obair a thàinig 
e gu choimhlionadh gràdhach, ionmhuinneach do'n Athair. 
Si obair an Athar a thàinig e gu dheanamh. Thàinig e a 


rèir run agus toil an Athar agus chum obair an Athar a. 
dheanamh, Feuch a ta mi a teachd a dheanamh do thoil, 
o Dhè; Dh' earb an t-iUhair cuspairean a ghràidh bith 
bhuan agus a ghlòir nan tearnadh ris-san, agus bha e na. 
phearsa a nis an Dia-duine, agus 'na obair gràdhach, agus 
ro-tblachd-mhor leis an Athair. Feuch mo sheirbhiseach a 
chumas mi suas, m' aon-taghta anns am bheil tlachd aig 
anam. An fhianuis thug e dha aig a theachd a steach do'n 
t-saoghal, Deanadh uile aingi] Dè aoradh dha, agus a ris aig 
a bhaisteadh dh' fhosgladh nèamh, agus thàinig an Spiorad 
Naomh a nuas air an coslas corpora mar cholman, agus guth 
an Athar o neamh aig radh, Is tusa mo Mhac gràdhach anus 
am bheil mo mhòr-thlachd. Mar so b'e Mac gràdhach an 
Athar e anns robh, agus am bheil a mhòr-thlachd, na phearsa 
agus na obair. 

3. Cha 'n e a mhàin gu robh e gradhach do 'n Athair,, 
agus mòr-thlachd aige na phearsa agus 's an obair a ghabh 
e o 's làimh, ach mar an ceudna anns an dòigh anns an do - 
choimhlion e an obair. Co luadh agus a thàinig e anns an 
fheòil, a bha e air a dheanamh o mhnaoi, bha e air a. 
dheanamh fodh 'n lagh agus thoisich e air coimhlionadh na . 
h-oibre, agus bha e do ghnàth a deanadh nan nithe a b'a tait- 
neach leis an Athair. Bhuanaich e na ghràdh, na naomhachd, 
na ùmhlachddo'n Athair, agus eud naomh loisgte 1 an còmh- 
nuidh air altair a chridhe air son glòir Athar, agus tearnadh 
cuspairean a ghràidh. Bha phearsa air son na h-oibre 
air-son an d' thàinig e gràdhach leis an Athair, agus bha an 
doigh amis an do choimhlion e an obair ro thaitneach do 'n 
Athair. Bha ùmhlachd do 'n lagh, a ghràdh do Dhia, agus 
do dhuine. Bha an dòigh anus an do ghiùlain e masladh 
agus bròn agus àmhghar taitneach leis. Bha naomhachd 
toilichte le fhior-ghlaine, agus le fhireantachd, agus fhuath 
do aingidheachd ; firinn toilichte le threibhdhireas, le choimh- 
lionadh air uile gheallaidh agus firinn Dhia ; ceartas 
toilichte, làn diolta, le' fhulangais air son an eas-onair a thug, 
agus an eucoir a rinn am peacadh air Dia. Bha an t- Athair 
a' gabhail mòr-thlachd ann, agus 'g a ghràdhachadh gu mòr 
mar Shlànuighear ; mar Shlànuighear uile fhoghainteach, gu 
glòir a thoirt do Dhia anns na h-àrdaibh, air talamh sith., 

1 'losgadh. 


slàinte, deadh-ghean Dhia do dhaoine. Feucli guth o 
nèamh ag radh — " Is e so mo Mhac gradhach-sa anns am. 
bheil mo mhòr-thlachd. " 

II. Ugbdarras agus fìrinn an teisteis so thaobh Chriosd 
air e a bhi 'na Shlànuighear iomlan, uile fhoghainteach tre 

'S e so teisteas Jehovah, esan aig am bheil a bhith ann 
fèin, agus uaithe fèin, o bhith-bhuantachd gu bith- 
bhuantachd, neo-chriochnach na uile bhuadhaibh. Tha e 
fìor 's e teisteas Mharc an soisgeulach a ta againn an so. 
Tha Mata agus Lucas a toirt an teisteis cheudna, an so tha 
tri a toirt fianuis gu 'n d' thug an t-Athair an teisteas so 
do 'n Mhac, agus a beul dithis no triuir do fhianuisibh tha 
gach focal seasamh. Ach b' e na fianuisean daoine naomha 
Dhè a labhair mar threòraicheadh iad leis an Spiorad Naomh. 
Tha so a dearbhadh gu 'm bheil an teisteas so nor, gu 'n 
dubhairt an t-Athair na briathra : Is e so mo Mhac 
gradhach aims am bheil mo mhòr-thlachd. 

1. Tha ùghdarras agus firinn an teisteis so cinnteach do 
bhrigh an neach a chuir e an cèill. 

Is e so teisteas Jehovah o nèamh, agus a ta Jehovah uile 
leirsineach, uile fhiosrach. Is aithne do Dhia na h-uile 
nithe o bhith-bhuantachd gu bith-bhuantachd, oir a ta e 
iomlan, neo-chriochnach an eolas. Bha eolas iomlan aige 
air Criosd a Mhac, na phearsa, Dia duine, air an obair a thug 
e da r' a dheanamh agus air an dòigh anns an robh am Mac 
air a chleachdadh anns an obair. Na 'm biodh ni sam bith 
cli, no dh' easbhuidh am pearsa, no an obair Chriosd mar 
sheirbhiseach an Athar no Slànuighear pheacach, chitheadh 
agus chomharraicheadh sùile uile leirsineach Dhia e, ach cha 
d' fhuair sùil uile leirsineach Dhia easbhuidh sam bith ann, 
ach gach ni 'na phearsa agus 'na obair ionmhuineach tlachd- 
mhor. Bha seirbhisich dhileis eile aig Dia 'na thigh, 
Abraham agus Maois, Ioshua, Daibhidh agus na fàidhibh, 
nan seirbhisich fhireanach an tigh Dhia, agus bha iad 
gràdhach do Dhia mar a chlann agus a sheirbhisich dhileis, 
ach cha robh iad iomlan, chunnaic Dia easbhuidheachd annt, 
an smalan agus an lochdan, ach an Criosd a Mhac cha 'n 
fhac e lochd no smal. Bha e gu lèir, na phearsa agus na 
obair gràdhach, iomlan gràdhach agus tlachdmhor. Bit 


lèir da mar an ceudna cionnas a bhiodh Criosd air a chleach- 
dadh anns J na bha roimhidh da obair. An uair a thigeadh 
uair na deuchainn agus an àmhghair, an uair a chuireadh 
Pontius Pilat, Herod, na h-àrd shagartaibh agus pobull nan 
Iudach, agus cumhachdan ifrinn an comhairle r' a chèile an 
aghaidh Chriosd, cionnas a bhiodh e air a chleachdadh. An 
uair a chuireadh an t-Athair fèin cupan an àmhghair 'na 
làimh b' aithne dha cionnas a rachadh Criosd ro 'n obair, gu 
deanadh e toil an Athar. 

2. Tha an teisteas so fior agus cinnteach do bhrigh gu'n 
e Breitheamh cothromach na cruitheachd e. 

'S e Dia breitheamh nan uile, agus feudaidh sinn beachd- 
achadh air Dia mar bhreitheamh 'na shuidhe air Criosd agus 
air obair agus a' toirt na breith so o' ghlòir òirdheirce, "Is e 
so mo Mhac gradhach-sa anns am bheil mo mhòr-thlachd." 
Breitheamh uile lèirsinneach agus cothromach na talamhainn, 
a' gabhail seallaidh do 'n pheacadh, da olc 'na aghaidh fèin, 
an aghaidh onair agus a ghlòir, a gabhail seallaidh do gach 
ni a bha a lagh g' iarraidh agus ceartas ag agairt na 
h-aghaidn ; a gabhail seallaidh da toillteanas a' pheacaidh 
agus da bhuadhaibh glòirmhor neo-chriochnach fèin ; an sin 
a' gabhail seallaidh da Mhac— Dia duine — mar urras 
pheacach, da phearsa, da naomhachd, da ùmhlachd, da 
fhulangais, agus da bhàs an àite pheacach, agus a' toirt na 
breith so, "Is e so mo Mhac gràdhach anns am bheil mo 
mhòr-thlachd Cha robh mi toilichte le iobairtibh agus 
tabhartais fodh 'n lagh, le fuil agus sail thairbh, uain agus 
ghaibhrean. Cha robh tlachd sam bith agam annta so uile 
ach mar bha iad nan samhladh air mo Mhac gràdhach, an 
t-Uan a dh' ulmhaich mi air mo shon fèin. Ach leis-san tha 
mi làn toilichte. Annsan tha mo mhòr-thlachd. Annsan, 
agus leis-san tha mi air mo ghlòrachadh, mo cheartas air a 
làn-riarachadh, mo naomhachd, agus m' fhèirg an aghaidh a' 
pheacaidh air am foilseachadh, am peacadh air a pheanas- 
achadh, agus slàinte iomlan agus siorruidh air a toirt a 
steach, agus air a deanadh cinnteach do chuspairean mo 
ghràidh bith-bhuan. Leis-san agus annsan tha mi lan- 
toilichte, a' gabhail mòr-thlachd ann mar Shlànuighear, mar 
Fhear-saoraidh, " Is e so mo Mhac gradhach-sa," etc. So 
breith Dhia o ghlòir òirdheirc, etc. 


3. Tha teisteas a' Bhreitheamh so fior agus cinnteach, 
do bhrigh gar fìrinn e fèin. 'S e Dia na fìrinn, cha 'n 'eil 
eucoir maille ris. Tha e fuathaohadh eucoir, a gràdhachadh 
firinn agus ceartais, cha dean e eucoir air fèin no air a 
chreutairean. Se Dia na firinn agus a bhreitheanais. Tha e 
fior da lagh, da bhagairibh, da onair, agus da ghlòir ainni 
agus a nàduir fèin. Agus se so a bhreith a ta Breitheamh 
firinneach, cothromach na cruitheachd a toirt o nèamh air 
Criosd an obair na saorsa. " Is e so mo Mhac gradhachsa 
anns am bheil mo mhòr-thlachd." 

Fa 'dheoidh feudaidh sinn a thabhairt fainear gu bheil 
an teisteas so fior agus cinnteach. Gu bheil an t-Athair làn 
toilichte le Criosd 'na phearsa agus 'na obair mar Shlàn- 
uighear do bhrigh gu'n e coimhlionadh geallaidh fàidh a ta 
ami ma thimchioll. Bha Criosd air fhoillseachadh le Dia, 
agus air a ghealltuinn mar Shlànuighear fada mu'n d' thàinig 
e a dh' ionnsuidh an t-saoghail. Bha e air fhoillseachadh, 
agus air a thabhairt an gealladh an gàradh Eden, sliochd na 
mnà a bha gu ceann na nathrach a bhruthadh. A ris le 
Maois, togaidh an Tighearn do Dhia suas fàidh dhuit o d' 
mheadhon fèin o d' bhràithribh cosmhuil riumsa. Le 
Daibhidh, gidheadh dh' ung mise mo righ air Zion. 
Thubhairt an Tighearn rium, Is tu mo mhac-sa, an diugh 
ghin mi thu. 

Feuch, a deir an Tighearn mu thimchioll Chriosd leis an 
fliàidh Isaiah. Feuch m' òglach a chumas mi suas, m' aon- 
taghta aims am bheil tlachd aig m' anam. Uime sin 'se an 
teisteas, Dia an t-Athair a bhi Ian toilichte le pearsa agus 
obair Chriosd mar Shlànuighear coimhlionadh air foilseach- 
adh agus gealladh Dhia ni a ta dearbhadh ùghdarras agus 
firinn an teisteis. Mar a ta aiseirigh Chriosd o na marbh- 
aibh agus àrdachadh gu deas-làimh an Athar, agus gach 
cumhacbd air neamh, &c. Is leòir na nithe so chum 
dearbhadh ùghdarras agus firinn an teisteis. 

Tha so ga'r toirt gus an treas ni : — Dleasnas gach neach 
a chluinneas, no 'leughas teisteas an Athar, eisdeachd ris, 
gabhail ris, mar an Slànuighear agus an Tighearn. 

'S ann air son na criche so gu h-àraidh a bha an teisteas 
so air a thoirt da o neamh gu'm biodh peacaich a sealtuinn 
d'a ionnsuidh agus a' creidsinn ann. Cha robh feum sam 


bith aig an Athair air a shon fèin air an teisteas so a thoirt 
o nèamh, mu thimchioll a Mhic, oir bha fhios aige gu'n robh 
Criosd ghnàtha deanadh a thoil, taitneach, ro thlachdmhor 
leis. Cha mhò a bha feum aig Criosd air an teisteas so o 
neamh da thaobh fèin, oir bha e làn fhiosrach do ghnàth air 
gràdh an Athar da, mar a deir e fèin aig àm eile an uair a 
thàinig guth o nèamh a toirt fianuis da. Fhreagair Iosa agus 
thubhairt e, cha 'n ann air mo shonsa a thàinig an guth so, 
ach air bhur s©nsa, air son math dhaoine, air son gu 'n 
creideadh iad gom b'e Mac Dhe, agus Slanuighear an 
t-saoghail. Anns an teisteas so tha an t-Athair a foillseach- 
adh do dhaoinibh gu bheil e làn-toilichte le Mhac mar 
Shlànuighear, agus ga chumail so a mach doibh chum gun 
èisd iad ris, gu'm biodh iadsan toilichte leis, a creidsinn ann. 
Tha co-chur slàinte Chriosd ri anamaibh agus coguisibh 
pheacach, co feumail chum daoine a shaoradh o chumhachd 
a' pheacaidh, agus o mhallachadh an lagha, agus a bha teachd 
Chriosd, ùmhlachd agus a bhàs chum slàinte ullmhachadh. 
Ach tha slàinte Chriosd air a co-chur ri peacaich a mhàin le 
eisdeachd ris, creidsinn ann. Is an tre èisdeachd a thig 
creideamh, etc. Da ionnsuidh-san bha na h-iobairtean uile 
fodh 'n lagh a treòrachadh pheacach. Dasan thug Maois 
agus na fàidhean uile fianuis, gu'm faigh gach neach a 
chreideas ann maitheanas nam peacadh trid ainm-san, agus 
da ionnsuidh-san, o gach iobairt agus fàidh tha an t-Athair 
a t-ionndadh pheacach air son teagaisg agus slàinte — " Is e 
so mo Mhac gràdhachsa, aims am bheil mo mhòr-thlachd 
èisdibh ris. 

Tha gach ni air a thoirt do Chriosd mar Eadar-mheadh- 
onair leis an Athair, agus cha 'n aithne do neach sam bith 
an t-Athair ach do'n Mhac, agus esan da 'n dean am Mac 
'fhoillseachadh. Thoilich e an t-Athair gu còmhnuichidh 
gach iomlanachd annsan. Tha gach solus Spioradail anns- 
an, Grian na fireantachd. Is esan a ta soillseachadh gach 
duine a ta teachd chum an t-saoghail. Is e so mo Mhac 
gradhachsa, etc. 

1. Tha an dleasnas so filleadh ann aire a thoirt do ghuth 
Chriosd, do theagasg Chriosd. 

Tha daoine gu nadurra, aineolach air Dia agus nithe 
Dhia. Tha iad air am breith mar loth asail fhiadhaich, 


.agus air falbh o Dhia, o eòlas agus o sheirbheis, mar asail 
■fhiadhaich air ua beanntaibh. Ach tha Criosd a deanadh 
.slighe chum an inntinnibh dorcha le fhuil mar fhàidh na 
h-eaglais, agus a cosnadh an aire dha fèin, da theagasg. 
Tha anama dhaoiue adhlaicte an dorchadas agus an sgàil a 
bhàis, agus amis an dorchadas so tha an aire gu h-iomlan 
-air falbh o Dhia, o Chriosd agus o bheatha spioradail. Se 
dleasnas pheacach èisdeachd ma ta ri guth Chriosd 'na 
f hocal, an aire a thoirt le cùram do na nithe a ta esan a cur 
an cèill, teachd da ionnsuidh an diugh le'n dorchadas, le'n 
.aineolas air son solus na beatha. Teachd le Muire, agus 
suidhe aig casan Chriosd a dh' èisdeachd r'a theagasg, a dh' 
fhoghlum uaithe. Oir is esan a ta air a dheanamh le Dia 
'na ghliocas da phobull uile : Eisdibh ris. Thigibh d'a ioun- 
suidh mar fhàidh Dhia air son peacaidh 1 a theagasg. Tha e 
-coinasach air 'ur teagasg, toil Dhia fhoillseachaah dhuibh, 
air 'ur cridheachan fhosgiadh chum na Sgriobtuirean a 
thuigsinn. Eisdibh ris, gabhaibh ris mar 'ur fear-teagaisg 
an diugh. Is diomhain gach fear teagaisg eile as eugmhais 
Ohriosd. Is esan, agus esan a mhàin a ta comasach air 'ur 
nnaina dorcha a shoillseachadh le solus na beatha, eòlas na 
beatha maireannach a thoirt duibh. Deanaibh mar rinn 
Bartimeus an dall air taobh na slighe, dh' eigh e na dheigh, 
-a Thighearna Mhic Dhaibhidh, dean tròcair orm. Eighibhse 
an diugh ri Mac gràdhach Dhia, ri àrd-fhàidh na h-Eaglais, 
.g'u'n ungadh e sibh le shàbh-shùl chum gu'm bu lèir duibh, 
.gu saoradh e sibh o dhorchadas agas o sgàil a' bhàis. 

2. Tha 'n dleasnas so, èisdeachd ris, a filleadh ami 
.gabhail ris, creidsinn ann mar Mhac Dè, an Slànuighear 
leis am bheil an t-Athair lan-toilichte. 

Cha 'n e a mhàin gu bheil daoine aineolach air Dia, agus 
nithe Dhè, ach tha an cridheachan dùinte 'na aghaidh, 
dùinte le cruas, le fuath, agus nàmhdais. Agus air son am 
peacaidh, am fuath do Dhia tha iadsan duinte a mach o 
Dhia, o fhabbar agus a dheadh-ghean, fodh bhreitheanas an 
•ditidh, ach tha an t-Athair lan-toilichte le Mac a ghràidh, le 
phearsa agus obair mar Shlànuighear. Tha e ga fhoillseach- 
adh, ga thairgse dhuibh mar Shlàuuighear chum gabhail ris, 
•eisdibh ris. Tha esan toilichte leis, tha an lagh toilichte, 

1 sinners. 


urramuichte annsan ; tha ceartas toilichte, riaraichte- 
annsan ; tha buaidhean Jehovah riaraichte annsan. Tha 
mise, a deir an t-Athair, làn-toilichte leis, mo mhòr-thlachd 
ann, bi thusa, a pheacaidh, toilichte leis, èisd ris, gabh ris,. 
creid ann. Cha bhi mise toilichte leat-sa, cha ghabh mise 
tlachd amiad-sa a mach as mo Mhac gràdhach. Cha 
choinnich mise thnsa an tròcair a mach as mo Mhac 
gràdhach. Ach èisd ris-san. Gabh ris-san mar do Sblàn- 
uighear, agus bithidh mise toilichte leat-sa annsan. Gabh- 
aidh mise tlachd annad-sa annsan. Coinnichidh mise thusa 
an tròcair annsan, agus gabhaidh mi tlachd annad. Annsan 
anns am bheil mo mhòr-thlachd, bithidh mi co toilichte 
leat-sa, agus gu 'n toir mi dhuit maitheanas a t-uile 
pheacaidh ; gu 'n gabh mi thu a dh' ionnsuidh mo theagh- 
laich uchdmhachdaite fèin ; gu'n toir mi àite agus cuibhrinn 
leinibh dhuit. Gràs an so agus glòir an dèigh so. Eisdibh 
ris, gabhaibh ris an diugh air teisteas, air ughdarras nam 

3. Tha na briathra so, "eisdibh ris" a filleadh, cha 'n e 
a mhàin gabhail ris mar Shlànuighear, creidsinn arm, ach 
mar an ceudna gluasad ann, a leantuinn mar cheann-iùil. 

Is Criosd Ceannard, Caiptin slàinte a phobuill, mar a se 
an Slànuighear, am Fear-Saoraidh. 

Feumaidh saighdearan a bhi iimhal da 'n ceannard, 
èisdeachd r' a ghuth, fantuinn dlùth agus dileas fodh a 
bhrataich. Mar so feumaidh saighdearan Chriosd, iadsan a 
ghabh ris mar an Slànuighear a bhi ùmhal da, èisdeachd r' a 
ghuth, fantuinn fogh bhrataich, a chraim-ceusaidh, cumail 
dliith agus dileas d' an ceannard, a bheatha a chaitheas iad 
? s an fheòil, a chaitheadh na beatha chreididh airsan, dol 
suas troimh 'n fhàsach an taice ris mar am fàidh gu 'n 
teagasg, mar an sagairt gu 'n saoradh, an ceann-iiul gu 'n 
treòrachadh, agus an righ gu 'n rioghlachadh, agus an dion 
o 'n nàimhdibh. Agus feuch guth as an neul ag ràdh, " Is 
e so mo Mhac gràdhach-sa, anns am bheil mo mhòr-thlachd^ 
eisdibh ris." 


1. A' chrioch air son an tàinig Mac Dè a dh' ionnsuidh 
an t-saoghail so, agus an d' thug se e fèin seachad gu mas- 
ladh, agus amhghar, agus bàs fhulang. 'Si chrioch air son 


an d' thàinig Mac Dè, gu obair an Athar a choimhlionadh 
mar a sheirbhiseach agus Slànuighear a phobuill. Air a 
shon so gaabh e nàdur an duine, air a shon so dh' fhulaing 
e am bàs. Feuch a ta mi teachd a dheanamh do thoil, o 

2. Gu bheil Criosd na Shlànuighear iomlan. Tha e na 
Shlànuighear freagarrach airson staid pheacach. Tha Dia 
toilichte, làn- toilichte leis, se so a theisteas, a bhreith — " Is 
e so mo Mhac gràdhach-sa, etc." 

3. Bu choir do pheacaich a nis èisdeachd ri guth Dhia. 
Gabhail ris an t-Slànuighear iomlan, ghlòrmhor so. Air a 
shon so tha e air fhoillseachadh, air a thairgse le Dia. 

4. Staid bheannaichte agus thearuinte pobull Dè, iadsan 
a ta aim an Criosd le beo-chreidimh. Tha Dia toilichte 
leibhse air sgàth a Mhic. Is toil leis àn Righ urram a chuir 
oirbh air sgàth a Mhic ghràdhaich fèin. Thug e cheanna 
dhuibh air sgàth a Mhic ghràdhaich àite mic agus nigheana 
na theaghlach uchdmhacaichte an so, agus bheir e fa' dheoidh 
àite am measg a theaghlaich rioghail air nèamh. Air sgàth 
a Mhic treòrachaidh e sibh am feadh a bhios am peacadh 
agus ambròinann, le chomhairle agus fa' dheoidh gabhaidh e 
sibh da aros glòrmhor fèin. 

5. Truaighe nan uiLe nach èisd ri Criosd, nach gabh ris 
mar Shlànuighear air teisteas an Athar. 

Tha sibhse neo-thoilichte leis-san leis am bheil an t-Athair 
làn-toilichte. Tha sibhse a deanadh dimeas air-san, annsam 
bheil mòr-thlachd an Athar. Tha sibhse a' cur cùl ris-san 
a chuir an t-Athair a dh' iomisuidh an t-saoghail, agus a 
sheòlaich e gu bhi 'na Shlànuighear, agus anns am bheil e a 
nis làn-toilichte. Air a shon so tha Dia neo-thoilichte leibhse 
an diugh. Air a shon so tha Dia ag amharc oirbh an 
diugh mar nàimhdean Mac a ghràidh, a nàimhdean fèin, 
a naomhachd, a ghlòir. Ag amharc oirbh mar chàirdean a 
pheacaidh, an ni gràineal da'm bheil fuath aig anam ; agus 
mar chàirdean an diabhail, nàmhaid a ghlòir. Cha choinnich 
Dia an tròcair ruibh a mach a Criosd. Cha ghabh e tlachd 
annaibh a mach a Criosd. Ach. coinnichidh e sibh, ma 
bhuannaicheas sibh, a' cur cùl r'a Mhac, an corruich. Bheir 
e fuàth iomlan agus siorruidh duibh. 



Smuaintibh air a so a nis, èisdibh r'a ghuth, pògaibh am 
Mac. Feuch a deir Dia ribh an diugh, mo Mhac gràdhach-sa 
anns am bheil mo mhòr-thlachd, èisdibh ris. 

1. Tha iadsan neo-iomchuidh a ta beò anns a pheacadh, 
luchd-briseadh là na Sàbaid, misgeirean, luchd neo-ghlaine, 
daoine sanntach, breagairean, etc. 

Tha an comharra gu soilleir air clar, etc. 

2. Iadsan nach 'eil air an cleachdadh, agus a' feitheamh 
air meadhonaibh nan gràs, shuidhich Dia 'na meadhonaibh. 
'Tha e 'g àithneadh do dhaoine bhi feitheamh orra. 

3. Iadsan a ta marbh neo-churamach anns na meadhon- 
aibh, etc. 

4. Iadsan nach robh am peacaidh agus an truaighe air 
a,n dearbhadh orra, agus an neo-chomas fèin. 

5. Iadsan uile a ta as eugmhais trusgan na bainse. 

1. Iadsan a ta bochd an Spiorad, a ta meas suarach aca 
•orra fèin, meas mòr air gràs Dè, a' chàil an toil agus an 
toilinntinn ann an nithe aimsireil. 

2. Iadsan da 'm bheil Criosd luachmhor. 

3. Iadsan da 'm bheil naomhachd luachmhor, agus a ta 
leantuinn, etc. 

4. Iadsan uile a ta steigheachadh air Criosd mar Shlàn- 
uighear, etc. 



vS aìm vxxiì. 1.— i: Is beannaichte esan d' an do mhaitheadh 
'easaontas, d 3 am bheil a plieacadh air 'fholachadh. Is bean- 
naichte an duine nach euir an Tighearn' euceart as a leth." 

THA gach neach do chlaun nan daoine an dèigh sonais, 
agns ciod 's a bith, eadar-dbealachadh a dh' fheudadh 
a bhith am buaidhibh an inntinnean chum luachmhorachd, 
do maise fhaicinn an cuspairibh, tha iad uile aig iarraidh an 
deigh ni èiginn o bheil dòchas aca, agus o bheil iad a 
gealltuinn doibh fèin sonas. Ach an creutair truagh an 
duine, o na chaidh e air seachran o Dhia, tobar na beat ha, 
agus gach fior shonas, tha shuile air an cur as, agus cha 
n' aithne dha cionnas a ghabhas e aon a cheum chum fior- 
shonas ; tha e co dall ri clach a thaoibh nithean spioradaiL 
Rannsmch a chridhe, amhairc co dluth agus co geur agus as 
comasach dhuit ann, cha 'n fhaigh thu ann na chridhe 
h-urrad do mhaitheas air fhàgail leis a' pheacadh agus a 
•dh' fhireanaicheas aon smuain mhaith — a dh' iounsuidh 
Dhia tobar na beatha agus an t-sonais. Tha e air seachran 
o Dhia tre an aineolas a ta ann, aineolach air nàdur tìor 
shonais, ciod anus am bheil e co-sheasamh, no cionnas a 
ruigear air. Ach tha an neach a sgriobh an t-salm so fodh 
fhoillseachadh agus teagasg an Spioraid, agus cleachdadh 
creidimh a deanadh aithniohte dhuinn c aite am bheil fior 
shonas r' a fhaotainn, ciod anns a bheil e co-sheasamh, agus 
cionnas a ruigear air ; is beannuichte an duine sin a fhuair 
'na pheacaidh mathanas, da"m bheil a pheacaidh air fholach, 
agus nach cuir an Tighearn euceart as a leth. 

Cha 'n 'eil aon neach do chlann nan daoine sona am 
feadh a ta e as eugmhais a bheannachd so, ciod 's a bith a 
dh' fheudadh e bhi sealbhachadh, ciod 's a bith a staid agus 
inbhe 's an t^saoghal, agus cicd 's a bith an sonas a shaoladh 
^ a bhi aige, ma na bheil e 'n sealbh air a bheamiachadh so, 
mathanas peacaidh. Tha "aoibhneas agus a shonas uile na 
an tonasg cosmhuil ri fuaim droighinn fuidh na phoit ; cha 
chomasach iad a chumail mominte o 'n bhàs, no an tomhas 
as lugha do chomhfhurtachd a thoirt da 'nuair a theid e an 
laithir Dhia no aig là mòr a' bhreitheanais. 


Tha mòran do luchd-aideachaidh a' chreidimh Chriosduidb 
agus sin do na mhuinntir a bhitheas a' dol an dèigh 
mheadhonan, toilichte leis an tomhas a ruig iad air do eòlas 5 „ 
do dhiadhachd, as eugmhais ruigheachd air a bheannachadh 
so, as eugmhais ruigheachd air an t-shith agus a cho- 
chomunn maille ri Dhia a tha 'ga leantuinn. Tha iad a 
caidreadh nan cridheachaibh smuaintean eutrom mo thim- 
chioll a' bheannachaidh so, agus a saolsinn gu feud iad a bhi 
nan Criosduidhean treibhdhireach, agus math na's leòir ged 
nach toiriad mòr thrioblaid doibh fein ma thimchioll, agus a 
smuainteachadh nach fhiù e air mòran da'n cùram no d'an 
tiom. Se so caithe beatha a tha cleachduinnean iomadh 
neach a tha 'g aideachadh diadhachd ga nochdadh gach aon. 
latha, agus cha 'n aim amhàin air laithean seachduin agus 
na cleachduinnean laghal ri aon a chèile, ach mar an ceudna 
air sàbaidean, agus aig na h-orduighean as sòlumainte. Ach 
mo bhràithrean, tha mathanas peacaidh na bheannachd co* 
luachmhor, agus co fad as a bhitheas daoine as eugmhais, 
nach comasach dhoibh a bhi aon mhoiminte tearuinte, no* 
sona, ciod sa bith a bhitheas iad 'ga shealbhachadh, agus 
ciod sa bith àite an d' theid iad an cruthachadh Dhia. Ach 
nach feud cuid agaibh a' radh ruinn, ma tha mathanas. 
peacaidh na bheannachadh co mòr agus a ta thu a cur an 
eeill, na bheannachadh co luachmhor, agus nach comasach 
do neach sa bith a bhi tearruinte no sona as eugmhais, ciod. 
an t-aobhar, gu bheil daoine sa choitchinM a' cur co beag 
meas air gu bheil beagan, ro bheagan a toirt saothair, no 
dragh dhoibh fein mu thimchioll ? Freagram, do bhrigh 
nach 'eil iad a tuigsinn am feum air, nach robh iad air an 
soillseachadh an eòlas air Dia 'na naomhachd, 'na cheartas 
agus 'na chumhachd agus air an staid pheacach chiontach 
fein na fhianuis air son siorruidheachd. Do bhrigh gu do 
dhall Dia an t-saoghail so an inntinn, oir is e mathanas 
peacaidh aon do na beannachdan luachmhor a ta air fhoill- 
seachadh agus air a thairgse le Dia 'san t-soisgeul, seadh so 
an ceud bheannachadh agus as eugmhais nach comasach do 
neach a bhi 'n sealbh air beannachadh slàinteil air 
bith eile, agus a deir an t-abstol, ma tha ar soisgeil-ne 
air fholach 's an uathsa ta air an call a ta e air 
fholach, aig an do dhall Dia an t-saoghail so an inntinne 
air eagal gu 'n dealruicheadh soisgeul glòr-mhor Chriosd 


orra, neach is e iomhaigh Dè agus gu biodh iad air 
an slànuchadh. Cha 'n iarr neach an dèigh, agus cha 
chuir e fior mheas air a bheannachadh so gas a bheil e air a 
shoillseachadh ann an eòlas air Dia, gus am faigh e eòlas air 
ceartas agus naomhachd Dhia, agus air a dhaimb dha mar 
chreutair peacach ciontach a loiteas agus a leonas a chridhe. 
Uaithe so tha daoine a tha aineolach air bith agus buadhaibh 
Dhia, agus air an staid fein mar pheacaidh 1 aig fois 'sa 
pheacadh, agus am foirm, as eugmhais a bheannachd so, ged 
a tha iad fuidh mhallachadh Dhia. 'Nuair tha neach a bha 
.air a shoillseachadh ann an eòlas fior agus ceart air Dia, 
agus leis an eòlas so air a thoirt gu eòlas ceart air a 
pheacaidh, a chiont, agus a thruaighe fèin, ag eigheach a 
mach. " Is beannaichte an duine sin a fhuair na pheacaidh 
mathanas, agus nach cuir an Tighearn peacadh as a leth," 
mar nach bith aon a bheannachd fior as eugmhais ; ajrus 
feudadh e sin, oir co fad as a tha sinn gun a bhi an sealbh 
air a bheannachadh so, mathanas peacaidh, tha sinn nar 
naimhdibh do Dhia, fuidh mhallachadh an lagha, agus 'n ar 
n-oighreachan air ifrinn. Am bheil neach 's a bith an 
so an duigh nach do thuig, nach do mhothaich, 
nach do chreid so 1 ? Ma tha, o dhuine, tha thu fodh 
mhallachadh Dhia, a d' leanabh fèirge. Ma tha, o dhuine 
òig, tha thu a d' thràill do'n Diabhal agus do d' anam- 
iànnaibh fèin. Ma tha, o òigh, tha thu gun mhaise gun sgèimh, 
a giùlan iomhaigh an droch spioraid. Mosgail thusa ma ta 
a tha ad' chadal fuidh mhallachadh Dhia, èirich o na marbh- 
aidh agus bheir Criosd solus duit, agus mathanas peacaidh, 
ma'n coidil thu cadal bith-bhuan, agus nach dùisg thu gus 
an dean teine fraoch fèirge Dè nach gabh mùchadh am feasd 
do mhosgladh an ea-dochas siorruidh. 

Ann a bhi labhairt o na briathraibh so, bheir sinn 
fainear : — 

/. Nadur mathanais, no ciod a ta air fhilleadh ann. 

II. Ughdar mathanais peacaidh. 

III. Luachmhorachd a bheannachd so, "Is beannuichte 
an duine nach cuir an Tighearn peacadh as a leth." 

An tus tha sinn gu bhith toirt fainear ciod a ta air 
fhilleadh am mathanas. 

1 Sinners. 


Tha mathanas peacaidh air a chumail a mach le tri focai? 
an briathraibh ar teagaisg, maitheadh easantais, agus a bhi- 
air fholach, agus gun a bhi cur peacadh as a leth. 

Tha am focal maitheadh a ciallachadh a bhi giùlan air 
falbh. Tha falach, a bhi air an dubhadh as, agus nach seas 
iad an aghaidh neach, mar bha na Eiphitich air am folaclr 
's an fhairge ruadh. Agus gun a bhi ga cur as a leth, a 
ciallachadh nach seas na aghaidh an diteadh. 

A nis tha mathanas peacaidh a ciallachadh saorsa o 
chiont a pheacaidh, no e bhi air fhuasgladh o bhi gu laghail 
toilltinneach air peanas. 

Tha peacadh air a chur an gniomh anns an àm cheudna 
an staid nàduir, agus èifeachd an lagha air a bheil e na 
bhriseadh a' ceangal a pheacaidh thairis do bhàs, fodh na 
pheanas a tha e ga chur an cèill ; ach tha mathanas a 
deanadh a cheangal-sa fhuasgladh, agus nach 'eil an duine 
ciontach, no gu dligheach ceaDgailte fodh na pheanas. Tha 
Dia ann am mathanas peacaidh a togail air falbh mallachadh 
an lagh a bha an duine fodh, agus 'ga chur fa sgaoil o bhinn 
an lagh a sheas na aghaidh. 

Ann a so tha Dia 'n t-Athair mar am breitheamh a 
dubhadh as eacairt, " Is mise, eadhon mise fèin a dhubhas as 
d' eucairt." Tha aig so ri dòigh bha air a ghnàth- 
achadh leo 's na sean amanna. 

No mar tha fiacha a ta an aghaidh duine sios an leabhar 
a tha am peann air a tharruing troimh agus cha seas e 
tuillidh an aghaidh an duine. A nis, 's a' ghniomh so tha 
Dia a maitheadh peacaidh an duine am momwint g' a 
thilgeadh uile an doimhne na fairge fodh nach èiridh iad a 
chaoidh na aghaidh. Tha pheacaidh uile air am maitheadh. 

2. Bheir sinn fainear an dòigh air am bheil an gniomfo 
so air a chleachdadh le Dia. 

(1) . Tha Dia a maitheadh peacaidh tre Chriosd, tre a 
bhàs. Tha sùil Dhia air Criosd, air an obair a chriochnaich 
e, an uair a ta e a maitheadh peacaidh. 

(2) . Tha Dia anns a' ghniomh so a gabhail riusan a tha 
am peacaidh air am maitheadh mar fhireanan. Cha 'n e 
mhàin gu bheil iad air an saoradh o bhi toillteannach air 
peanas, a bhi fuidh na mhallachadh, ach tha iad air an 
deanadh ceart, no fireanta. Anns an àm cheudna a tha am 
peacaidh air an dubhadh a mach, tha iad air am firean- 


achadh 's a lagh ; oir 's ann air sgàth fìrean tachd Chriosd 
a tha iad air am maitheadh, agus tha fireantachd Chriosd 
air am meas doibh agus tha so gan deanadh ceart am 
fianais Dhia, agus mar an ceudna a' toirt tiodal doibh air son 

3. Air a cheann so do 'n teagasg bheir sinn fainear an 
dòigh air am bheil an gniomh so air a chleachdadh le Dia. 
Agus an so tha Dia a maitheadh peacadh tre Chriosd, tre 
'ùmhlachd agus 'fhulangais. Bha Criosd air a dheanadh na 
pheacadh, a deir an t-abstol chum as gu biodhmaidne air ar 
deanadh nar fireantachd Dhè annsan. Tha Dia aig amharc 
air Criosd agus air a sgàth-san a maitheadh peacadh. 
Ghiùlan Criosd an fhèirg, dh' fhulaing e an t-àmghar a bha 
dlijjheach do na mhuimitir a thugadh dha. A nis tha sùil 
aig Dia an t-Athair ann am maitheadh peacaidh ri Criosd, 
agus air a sgàthsan tha e maitheadh peacaidh. Ach mar a 
ta an t-Athair ag amharc air Criosd aims a ghniomh so tha. 
creidimh ann an Criosd air taoibh a pheacaidh feumail. Tha 
creidimh co feumail air ar taobh-ne air son mathanas 
peacaidh mar am meadhon, agus a tha bàs Chriosd mar an 
t-aobhar, " Chum gu faidh iad mathanas peacaidh tre 'n 
chreidimh a ta annam-sa." 

Choisinn Criosd mathanas peacaidh, ach 's ann trid 
creidimh ann an Criosd a tha peacaidh air an cur an sealbh 
air. 'S e so lagh cùmhnant nan gràs. A nis 's e creidimh 
a bhi gabhail ri Criosd agus ri fhireantachd. 

[I. Ughdar mathanas peacaidh, Dia. Is beannuichte an 
ti nach cuir an Tighearn peacaidh as a leth. 

'S e mathanas peacaidh gniomh Dhia, 'S e am fear-dàil 
dam buin fiochan a mhaitheadh, agus cha 'n e fear- 
fiachan. Tha am fear fiachan ceangailte leis an lagh 
dioladh a thoirt seachad, gidheadh cha 'n eil am 
fear-dàil ceangailte na fiochan iarraidh. Agus tha cumh- 
achd ag Dia peacadh a mhaitheadh co math agus 
a tha aig fear-dàil na fiachan ma bhitheas e an còrdadh ri 
bhuadhaibh. Tha am peacadh an aghaidh buadhaibh Dhia, 
uime sin 's ann do Dhia a bhuineas peacaidh a mhaitheadh. 
'S e gniomh Dhia e agus ma mhaitheas, no ma dh' firean- 
aicheas Dia, co dhiteas. Se Dia aig am bheil cumhachd do 
dhiteadh ; an Dia a thug seachad an lagh a tha thu fuidh 


a bheir 'bhinn air son a bhrisidh, a tha cur an cèill mathanas 
peacaidh sa t-soisgeul agus a deanadh rèidh ris fèin. 

2. Cha 'ne mhàin gu'n e gnìomh Dhè, ach se amhàin 
aig a bheil ceart air a bhi maitheadh peacaidh. 'S e cheart- 
chòir e, agus 's esan a mhàin a tha comasach air peacaidh a 
mhaitheadh. Se Dia air am bheil an eucoir air a deanadh, 
agus cha 'n 'eil ceart aig neach sa bith maitheadh an ni a 
bhuineas do neach eile. Tha Dia a deanadh aithnichte a 
ghlòir sa ni, mar ni a bhuineas da fèin, agus cha roinn e 
glòir an oriair so ri neach eile. 'S mise, mise fetn a dhubhas 
as t-euceart. Buinidh an gniomh so amhàin do phrionsa. 

3. Is gniomh do thròcair Dhia e. Tha e sruthadh gu 
h-iomlan o thròcairean Dhia. Cha 'n ann air-son math sa bith 
a tha anns sa mhuinntir a ta air an cur an sealbh air. Ge 
do tha ceangal no dàimh eadar mathanas peacaidh, agus 
aithreachas, agus creidimh, gidheadh cha 'n 'eil aon cheangal 
èifeachdach ag èiridh o nàdur nan gràsan so. Tha mathanas 
a teachd o chaomh thròcairean Dhia. Thabhairt eòlas na 
slàinte da phobull ann am mathanas am peacanna tre throe-air 
ro mhòr ar Dè ne. Tha mathanas peacaidh a sruthadh gu 
h-iomlan o thròcairean Dhia. 

4. Se mathanas peacaidh gniomh ceartais mar an ceudna. 
Phaigh Criosd na fiachan, agus an uair a ta Dia a maitheadh 
peacaidh tha e na ghniomh ceart chum as gu bith e ceart, 
an uair a dh' fhìrineachas e an ti a chreideas ann an Io^a. 
Tha Isaiah mar an ceudna a cuir ceartas agus trocair le 
chèile sa ghniomh so, Dia ceart agus Slanuighear Isaiah xlv. 
22. Agus a ris tha esan firm each agus ceart ann ar peacaidh 
a mhaitheadh dhuinn. Saor o dhol sios do'n t-slochd ; fhuair 
mise eiric. 

III. Luachmhorachd a' bheannachd so. 

Tha 'luachmhorachd ri fhaicinn do bhrigh gu bheil e 
saoradh neach o na pheacadh agus na truaighean a tha 'ga 
leantainn. Tha mallachadh air a thogail do 'n anam agus e 
air a dheanamh ceart am fionais Dhia, agus cha tig etuillidh 
fodh an diteadh. Feudaidh an neach a tha an sealbh air a 
bheannachd so ioma trioblaid a bhi aige 's an t-saoghal ach 
tha e an staide thearuinte agus shona. Tha Dia aig na 
charaid, Criosd aige na Shlànuighear, agus cha tig e gu 
diteadh gu bràth, ach iadsan aig nach 'eil am beannachadh 


so ciod 's a bith na beannachdan 'eil a bhitheas iad 'gan 
sealbhachadh tha iad truadh ciod 's a bith a bhitheas aca. 

2. Tha e luachmhor do bhrigh gu bheil iadsan a tha ga 
shealbhachadh air an toirt gu bhi sealbhachadh fabhar Dhè. 
Tha am peacaidh a deanadh tràill Shatan do 'n duine, «ch 
tha mathanas peacaidh 'ga thoirt ga bhi am fabhair an 
Tighearna. Feudaidh neach a bhi air a chreic cosmhuil ri 
Ioseph gu bhi na thràill agus a bin gràdhaichte le Dia. 
Ach cha chomasach duinn gu bràth a bhi gràdhaichte le Dia 
as eugmhais a' bheannaehd so. Cha chomasach dhuinn pàirt 
's a bith a bhi againn an càirdeas Dhia, no gràdh na òigh- 
reachd as eugmhais mathanais. 

3. Tha iadsan a tha faotainn mathanas peacaidh air am 
beannachadh le co-choman ri Dia. 

4. Tha mathanas a deanadh blast gach tròcair eile. 

5. Tha an cùram air Criosd. Gabhaidh e cùram dhiubh 
7 s an t-saoghal so, an trioblaid, am bàs agus feadh na 


'n teagasg so feudaidh sin staide thruagh gach neach 
nach d 7 fhuair mathanas peacaidh fhaicinn. Tha an staid 
'ga fhàgail fosgailte agus buailteach do gach truaighe 's an 
t-saoghal so, agus do uile phiantaibh ifrinn gu siorruidh. 
Am bheil neach 's a bith am èisdeachd a tha as eugmhais a 
bheannaehd so 'ga thoileachadh fèin. An duine aig am 
bheil beartais no ùghdarras, agus thu toilichte as eugmhais 
mathanas peacaidh agua sith agus co-chomunn ri Dia tha thu 

Am ministir thu a dh' fheudas a bhi labhairt air 
mathanas peacaidh agus air co luachmhor agus a ta e, 
gidheadh, nach robh air do thoirt gu bhi truagh as eugh- 
mhais, tha thu fuidh mhallachadh Dhia. 

An neach thu a bha aig aideachadh a bhi ad Chriosduidh 
aig a' bhòrd ; no an neach thu aig am bheil aidmheil a 
bhitheas a' dol an dèigh meadhonan agus tha gad thoileachadh 
fèin as eughmhais mathanas peacaidh, tha thusa ga d' 
mhealladh fèin. 

A ris staid thearuinte na muinntir a fhuair mathanas 

4 "2 


Eoin iii., 18. — "Ach an ti nach creid tha e air a dhiteadh cbeana ; „ 
a chionn nach do chreid e an ainm aoin-ghin Mhic Dhè." 

A NN an toiseach a chaibdil so tha again n teagasg 

Chriosd mu fheum ath-ghineamhain na chòmhradh ri 
N icodemns, " Gu deimhin, etc." Tha Criosd an sin aig 
innseadh c'ar son a ta ath-ghineamhuinn agus creidimh 
feumail do dhaoine, do bhrigh nach 'eil slighe, no rathad 
eile do dhaoine gu saorsa fhaotainn o mhallachadh agus 
dhiteadh an lagh. Tha mallachadh an lagh mar na nath- 
raichean teine teachd 's an fhàsach, oir lotadh gach peacach 
le lot agus gath o nach 'eil leigheas ach ami an Criosd air a 
thogail suas aims an t-soisgeul mar thog Maois suas 
an nathair 's an fhàsach. Agus cha leigheas Criosd 
air a thogail suas aims an t-soisgeil neach sam bith acfcb 
iadsan a ta tre chreidimh a sealltuinn d'a ionnsuidh, a' 
gabhail ris air son slàinte. So an ni a tha briathra an 
teagaisg a' cur an cèill. "Ach an ti nach creid tha e air a 
dhiteadh cheana," etc. 

Tha an so teachdaireachd o Dhia do gach mi-chreidmheach 
anns a choithional so. Tha thu air do dhiteadh cheana. 
Smuainich, criothnuich, creid, ma bi a' bhinn air a cur an; 
gniomh le Dia agus nach bi tairgse do shlàinte tuilieadh air 
a toirt duit. Anns na briathra tha dà ni sònruichte : — 

/. Am peacadh an aghaidh am bheil am bagradh — mi 

II, Am peanas air a bhagar. 

III. C'ar son a ta am peanas so gu cinnteach a leantuinn 
a' pheacaidh so. 

I. Am peacadh an aghaidh am bheil am bagar so — mi- 
chreidimh, no eas-creidimh. 

1. Ma bheil daoine cionntach do'n pheacadh tha e feumail 
gu bi Criosd, cuspar a chreidimh, air a chumail a mach agus. 
aira thairgse daibh. Cha'n 'eil e airfhoillseach no air a thairgse 
mar Shlànuighear do na h-aingle a thuit, oir cha do ghabh e 
nàdur nan aingeal air fèin ach ghabh e siol Abraham air. 
dime sin tha iad air an comhaid an cuibhreachan a feitheamh 


air son breitheanais an là mhòir. Tha na cinneacha nach 
cual a riamh iomradh air Criosd aineolach, cionnas, a deir an 
t-abstoil, a chreideas iad annsan air nach cual iad iomradh ; 
agus uime sin bith breith air a thoirt orra a rèir an lagh ann 
nan coguisibh. 

Is e eas-chreidimh peacadh daoine agus mnathan fodh an 
t-soisgeul d' am bheil Criosd air a shearmooachadh, air a 
thairgse am firinn, am focal an t-soisgeil, ach a ta ga chur 
an suarachas, a deanadh dimeas airsan agus air a shlàinte 
mhòr. Iadsan a ta diùltadh gabhail ri Criosd mar an 
Slànuighear agus an Righ. 

2. Leis a pheacadh — eas-creidimh — cha'n 'eil sinn ri thuig- 
sinn truaillidheachd a' pheacaidh am pobull Dè a ta measgta 
le an creidimh neo-iomlan, oir a ta cuid do eas-creidimh 
measgta le creidimh an cridheachan na muinntir sin is 
naomha do phobull Dè. Esan a dh'fheudas a' ràdh, a 
Thighearn a ta mi creidsinn, tha aobhar gu leoir aig air son 
eigheach a mach le deòir, cuidich thusa le mo mhi-chreideadh. 
Giclheadh cha 'n 'eil so a toirt an anama fodh an diteadh. 
Tha am mi-chreideadh so air a dhiteadh, ach cha 'n 'eil 
am pearsan air an diteadh air a shon, " oir cha 'n 'eil diteadh 
sam bith doibh-san a ta ann an Iosa Criosd. Am mi-chreid- 
imh a ta a toirt an duine fodh dhiteadh is dimeas air 
Criosd, diùltadh gabhail ris-san air cumhachan, no f-airgse an 

3 Tha mi-chreideamh a diultadh gabhail ri Criosd mar 
Shlànuighear, mar a ta e air a thairgse le Dia amis an 
t-soisgeul. Tha ni èiginn aig an anam an aghaidh so. 
Feudaidh an duine, no a' bhean mhi-chreidmeach gabhail ri 
geallaidh Chriosd, ach cha ghabh iad ri pearsa Chriosd — a 
bhi toileach gabhail ri Criosd am pàirt no air a roinii, ach 
cha ghabh iad ri Criosd iomlan 'na uile dhreuchdan — gabhaU 
ri fireantachd Chriosd an co-pàirt r' am fireantachd fèin, 
ach cha ghabh iad ri Criosd mar am fireantachd iomlan, 
agus mar an naomhachd — gabhail ri crun Chriosd ach gun 
gabhail ri crann-ceusaidh Criosd. Mar so tha mi-chordadh 
eadar Criosd agus mi-chreidich a thaobh cumhachan an 
t-soisgeil. Mar so cha chord Dia agus mi-chreididh a thaobh 
cumhachan na slàinte. Cha 'n atharraich Dia e, agus cha 
ghabh mi-chreididh ri Criosd air cumhachan Dhia amis an 
t-soisgeul, agus uime sin tha iad a' cur cùl ri Criosd. Cia 


deallaichte o chleachdadh nan creidmheach. Cha 'ne a 
mhàin gu bheil iad an là cumhachd Dhia toileach gabhail 
ri Criosd, ach iomlan toileach gabhail ris air cumhan Dè 
anns an t-soisgeul. 

4. Tha mi-chreidimh gu h-iomlan as eugmhais toradh 
slàinteil. Tha fior-chreidimh ag oibreachadh tre ghràdh do 
Dhia, ach cha 'n 'eil aig a' mhi-chreidmheach fior ghràdh do 
Dhia. Is aithne domh sibhse, a deir Criosd, ris na mi- 
chreidich, nach eil gràdh Dè annaibh. Ciod air bith a ta an 
cridhe mi-chreidmheach, tha e falamh do ghràdh Dè. Tha 
creidimh a glanadh. cridheachan nan creidmheach, ach tha 
cridheachan nan mi-chreidmheach làn do thruaillteachd, do 
neo-ghlanas. Tha creidimh a toirt buaidh do 'n chreid- 
mheach air an t-saoghal, ach tha an saoghal a toirt buaidh 
air a mhi-chreidmheach. Mar so tha mi-chreidimh a cumail 
am mhi-chreidmhich gu h-iomlan araon o ghniomh agus o 
thoradh slàinteil a chreididh, agus a dimadh suas an anama 
o bheannachdan agus shochran slàinteil a chreididh, mar a 
ta fìreantachd, sith, agus co-chomunn maille ri Dia. 

II. Thugamaid fainear peanas a' pheacaidh : diteadh. 'S e 
diteadh 's a choitchean binn a bhreitheamh an aghaidh an 
neach a ta ciontach anns am bheil am peanas a ta e gu 
fhulang air a chur an cèill. 

1. Le an diteadh so is e peanas a' pheacaidh so — binn 
Dhia an aghaidh a mhi-chreidmhich— binn an Dè mhòir 
agus uamhasaich — am Breitheamh uile-lèirsineach, uile- 
chumhachdach agus neo-chriochnach, cothromach, agus ceart 
— an làthair am bheil an ciontach air a thoirt. Is e lagh an 
Dè so a ta gu dhiteadh a nis air son a pheacaidh — an làthair 
an Dia seasaidh e air son a bhinn leis an riaghailt so, an 
lagh. Smuaintich air a nis an làthair an Dia gu bhinn 
fhaotainn. Tha e na ni eagalach neach a bhi air a dhiteadh 
le breitheamh talamhaidh, ach ciod sam bith co-eagalach, 
brònach agus uabhara agus a ta neach a bha air a dhiteadh 
an làthair cùirt breitheamh talmhaidh cha 'n 'eil an so ach 
neo-ni an coimeas ri neach a bhi air a dhiteadh le cùirt 
nèimh agus na coguis — leis am bheil gach mi-chreidmheach 
air fhenchainn, air fhaotainn ciontach agus air a dhiteadh. 
Co am mi-chreidmheach a ta comasach air amharc air gnùis 
a' Bhreitheamh a seirm binn an ditidh so ? 


2. Tha an diteadh so binn Dhia a' tagradh na breith an 
aghaidh a mhi-chreidich chum bàis shiorruidh. So an ni a 
ta air fhilleadh am mallachadh lagh Dè, agus ciod a ta co- 
uamhasaich 'us a so ! Ciod e prison aims an t-saoghal so do 
ifrinn 1 Ciod e croich, no reubadh an so, ris a bhreth, thig 
thusa mallaichte gu teine shiorruidh. 

3, 'S e an diteadh so binn deireannach Dhia an 
t-Ard-Bhreitheamh, nach 'eil 'dol o bhreitheanas. Tha 
fhios agaibh anns an t-saoghal tha caochladh cùirtibh, 
aajus ma tha neach a smuainteachadh gu bheil binn 
neo-cheart air a toirt na aghaidh feudaidh e dol gu 
cùirt eile, a chùis a thogail gu Csesar, a chiiirt is àirde, 
ach cha 'n 'eil dol nis fhaicle na sin, feumaidh gabhail ri 
binn Chaesar an righ, oir cha n eil 'nìs àircle na sin 'san 
t-saoghal. Ach si so binn Righ nan righrean. Cha 'n 'eil 
dol o na bhinn so. Tha i bith-bhuan. Ma dhiteas daoine 
feudaidh Dia fireanachadh agus tearnadh, ach ma dhiteas 
Dia cha 'n 'eil an comas duine sam bith tearnadh. Ma ta 
an lagh a tilgeadh an duine mar pheacach feudaidh an 
soisgeul a shaoradh mar chreidmheach, ach ma thilgeas an 
lagh mar pheacach agus an soisgeul mar mi-chreidmheach, 
neach d'an robh Criosd air fhoillseachadh, air a thairsge, ach 
a chur cùl ris, cha 'n 'eil 's a' chruthachadh na's comasach 
a thearnadh o'n diteadh so. mhuinntir ionmhuinn cia 
eagalach, cia uamhasach am focal so " diteadh !" Cha 'n 
'eil anns gach creuchd, bròn agus truaighe 's a' bheatha so 
ach neo-ni an coimeas ris. Cuiribh gach truaighe, amhghar, 
agus cràdh 's an t-saoghal so an aon slige agus a' bhinn so, 
diteadh Dhia, 's an t-slige eile, agus bithidh iad uile nis 
eutrom na bheag an coimeas da. ma ta, teichibh, teich- 
ibh a nis o'n fhèirg so ta ri teachd, o bhinn so an ditidh a 
dh' ionnsuidh Chriosd. Car son, c'ar son roghnuicheadh 
sibh am bàs so agus Slànuighear agus beatha 'nar tairgse Ì 
Feuchaibh a nis là na slàinte. An diugh, an diugh, a deir 
Dia, ma chluinneas sibh mo ghuth, na cruadhaichibh 'ur 

III. Gu bheil am peanas so, eadhon diteadh gu cinnteach 
a leantuinn a' pheacaidh so, mi-chreidimh. 

1. Thugaibh famear ciod e a ta mi-chreidimh a dùnadh 
an duine a mach uaithe. 


(1) . Tha e ga dhimadh a mach o mhathanas peacaidh — 
" Mur creid sibh gur mise e, bàsaichidh sibh ann 'ur 
peacaidh.'" " An ti nach creid ditear e." A nise esan a gheibh 
bàs fodh pheacaidh uile, fodh chionta a pheacaidh uile, 
feumaidh e gu cinnteach bàsacliadh an staid fèirge, agus 
diteadh siorruidh, " Oir is e tuarasdal a' pheacaidh am bàs." 
Mu dh' f heudas duine a bhi air a thearnadh as eugmhais 
mathanas peacaidh an sin feudaidh am mi-cbreidmheach 
dòchas a bhi aige a bhi air a thearnadh. 

(2) . Tha mi-chreidimh a dimadh an duine o gach bean- 
nachd slàinteil a ta struthadh tre iobairt, no bàs Ghriosd. 
Ma 's e creidsinn ann an Criosd an aon dòigh gu sealbh 
fhaotainn anns na beannachdan a ta tre fuil Ghriosd, an sin 
tha mi-chreidimh a dimadh an duine a mach o na bean- 
nachdan so, agus mar sin ga fhàgail an staid a' 
bhàis, agus an ditidh. " Neach a shònruich Dia na 
iobairt-reitich tre creididh 'na fhuil." Le gràs a ta 
,sibh air bhur slànachadh agus sin tre chreididh, etc. 
Agus uime sin ma bhitheas am mi-chreidmheach air a 
thearnadh is eigin gur ann as eugmhais nam beannachdan a 
ta tre bhàs agus iobairt Chriosd. 

(3) . Tha mi-chreidimh a dùnadh an duine o obair èifeachd- 
ach an t-soisgeil le bhi duinteadh a chridhe 'na aghaidh. Is 
€ obair an t-soisgeil a bhi toirt cridheachan dhaoine gu bhi 
rèidh ri rathad cumhachan na slàinte. Ach tha mi- 
chreidimh a' dùnadh a chridhe an aghaidh an t-soisgeil. 

(4) . Tha mi-chreidimh a cumail an duine o aonadh ri 
Criosd, oir is e creidimh barm an aonaidh air taobh an duine, 
Eph. iii. 17 : — " Ionnas gu gabh Criosd còmhnuidh ami ur 
cridheachan tre chreidimh." Feudaidh am mi-chreidmheach 
siiil no clòchas a bhi aige a bhi air a thearnadh co maith as 
eugmhais Chriosd agus gu 'm bi e air a thearnadh as 
eugmhais creidimh. Mar so tha mi-chreidimh a dimadh an 
duine a mach o mhathanas peacaidh, a mach o na bean- 
nachdan a ta sruthadh o bhàs Chriosd — a' dimadh a chridhe 
an aghaidh an t-soisgeil, agus Chriosd, seadh agus fadh- 
eoidh fodh mhallachdan an t-soisgeil. 

2. Thugamaid fainear gu de an cionta agus an truaighe 
a ta mi-chreidimh a fUleadh an duine fuidh. 

(1). Se peacadh a ta toirt na h-easonair is mo do Dhia. 
Esan nach creid, se sin nach creid teisteas Dhia mo thim- 
chioll a Mhic, nach gabh ris, rin e breugair deth. 


(2) . Tha mi-chreidimh a fàgail an duine ciontach do'n 
•dimeas is mo air Criosd, air a ghràdh, air fhuil, agus air a 
ghràs, etc. 

(3) . Tha mi chreidimh a toirt nam breitheanas is mò agas 
is trnime air duine fein aims an t-saoghal, eadhon breitheanas 
spioradail, eadhon doille inntinn, a cumail a shùilean dùinte 
do ghlòir agus do bheath Chriosd agus a shlàinte. Is ami 
leis gu sònruichte a ta Dia an t-saoghail so a dalladh inntinn, 
a cruadhachadh a chridhe an aghaidh bagraidh agus gairmidh 
Dhia, agus mar so a neartachadh, is a daighneachadh slabh- 
raidhean a' pheacaidh air gach buaidh do'n anam. 

Fadheòidh tha am peacadh so a dùnadh an duine suas 
fodh na mhallachadh, fodh gach bagair a ta sgriobhta ami 
an lagh Dhè. Esan nach oreid damnar e. Cha 'n 'eil is 
soilleire, agus is cinntiche na gu bheil a leantainn a' 
pheacaidh so, mi-chreidhimh. Tha am peacadh so, agus am 
peanas sin, diteadh,air an daingneachadh le cheile,mar shlabh- 
raidh adamant mo thimchioll. 0, mo chairdean, bha fail 
Uan Dè feumail a bhi air a doirteadh chum rèite a dheanadh 
air son peacadh, dioladh a thoirt do cheartas, agus tha 
èifeachd na fola feumail a bhi air a cur ris an anam chum a 
chuir fa sgaoil o chumhachd a' pheacaidh, agus mallachadh 
an lagh. A dhuine, an d' fhuair thu eolas air a bhi fodh 
chumhachd a' pheacaidh so, agus mallachadh Dhia mar 
bheantaidh umha nan luidhe oirt, agus neo-chomas gach ui 
cuideachadh leat, ach cumhachd gràis Dhia a toirt 
creidimh, creidimh air fuil an Uain 1 


Ma tha an teagasg so fior, agus fìor a ta e, oir a se 
teagasg a Bhiobuil e, agus faireachdain pobull Dè, cia lion- 
mhor, cia mòr an aireamh do'n t-sluagh a ta nan luidh fodh 
an diteadh. Tha an aon aireamh fodh an diteadh an so an 
•diugh agus a ta do mhi-chreidich an so. Mosgail thusa ma 
ta a ta a do chodal, etc. 

2. Cia olc am peacadh so, mi chreidimh ! Feudaidh 
a' ràdh mo thimchioll mar a thubhairt mnathan Israel an 
•cuis eile, mharbh peacadh eile am miltean ach am 
peacadh so a dheich mtltean fodh an t-soisgeul. Cha 'n 
'eil peacadh sam bitli a ta cur co beag trioblaid air 
daoine, ach cha 'n 'eil peacadh sam bith is cinntiche a's 


sgriosas. Is peacadh e nach 'eil a gluasad na coguis mar a 
ta cuid do pheacaidh eile, ach a ta gu cinnteach a marbhadh 
an anama. So an dìteadh gu'n d' thàinig solas chum an 

3. Cia luachmhor creidimh, an tomhas is lugh do fhior- 
chreidimh, oir a ta e aig aonadh an anama ri Criosd agus 
cha 'n 'eil diteadh, etc. 

4. Cia neo-iomchuidh agus neo-reusanta agus a ta aighear 
agus sùgradh daoine neo-iompaichte, mi-chreididh. 

5. Ciod an t-aobhar taingealachd agus molaidh a ta aig 
pobul Dè ! 

6. Teicheadh gach peacach neo-iompaichte an so an diugh 
chum Chriosd. Tha saorsa an diugh 'na fhuil, cumhachd 
agus àite na gràdh. Tha dorus tròcair fosgailte, gairm 
agad o Dhia na firinn agus na tròcair. Ciod a pheacaich, a 
mhi-chreidich, a ta fodh an diteadh, teich o 'n fheirg ri 
teachd, gabh ri slàinte, creid anns an Tighearn Iosa Criosd 
agus tearnar thu. 


1st Cob. ii. 14. — "Ach cha ghabh an duine nadurra ri nithibh 
Spiorad De : is amaideachd leis iad," &c. 

IS e an scriobtuir guth Dè, Dhè nèinih, breitheanih na 
cruitheachd, agus Dia na slàinte ri saoghal peacach, 
cailte : a* foilseachadh dhoibh am peacaidh, agns an truaighe 
agus a ; tairgse dhoibh Slànuighear agus saorsa 'g an gairm 
air an ais d'a ionnsuidh fein, tobar na beatha agus na slainte. 
Is e am meadhon sònruichte leis am bheil an Tighearn a 
slànuchadh pheaeach — "Cha 'n nàir leanisa," a deir Pòl, 
" soisgeul Chriosd, oir is e cumhachd De," etc. " Is ann tre 
eisdeachd, a thig creidimh — agus èisdeachd, tre fhocal De." 

Anrs an t-soisgeul tha gliocas folluichte Dhè, ann an 
teamadh pheacach, naeh b"a chomasach a bhi air fhaotainn 
a mach le gliocas daoine, ach a dh' fhoillsich an Tighearn le 
a Spiorad. Mar nach robh gliocas an t-saoghail comasach 
air slainte Dhe fhaotainn a mach. Cha r n 'eil reusan no 
gliocas daoine comasach dhiu fèin air luach, agus maise na 
slainte sin, a nis foillsichte arms an t-soisgeul, a thuigsinn no 
a ghabhaiL 

Ami an labhairt air na briathra so tha ceithir nithe 
annta a bheir mi oirpe tre ghràs a bhi cur 'nar làthair. 

/. An dume nadurra. 

II. Xiihe Spiorad Dhe. 

III. An ni ata na briathra 'cur an cèill mv!n duine 

IV. An t-aobhair air son so, is amaideachd leis iad. 

A reir an òrduigh so, tha sinn an tùs ri thabhairt fa'near 
gun de e an duine nàdurra, 

1. An duine nàdurra, sin neach aig nach 'eil ach buaidhibh 
nàdurra. agus subhilcean nadurra — Xeach aig nach ; eil 
Spiorad Dè. Tha so soilleir, oir a ta e air a chur fa 
chomhair an diune spioradail — is e duine a ta a bhuadhaibh 
nàdurra air an cur an òrdugh le gràs — Duine aig am bheil 
Spiorad De. ; Sean duine spioradail duine air ath-nuadh- 



achadh le gràs chum iomhaigh Dhè. Duine aig am bheil 
Spiorad Chriosd — agus is e an duine nàdurra duine neo- 
nuadhaichte, a ta anns an staid an robh e air a bhreith, as 
eugmhais gràis an sealbh air buaidhibh nàdurra an duine. 

2. Tha an duine nàdurra so, cha 'ne a mhàin as eugmhais 
gràis, gnè spioradail agus Spiorad Dè, ach ta e truaillidh 
leis a' pheacadh. Tha 'thuigse 'na dorchadas, fodh churnh- 
achd an dorchadais, inntinn na h-inntinn fheola, is e namh- 
dais, etc., a thoil 'na ceannairc an aghaidh ùghdurras agus 
toil Dè, agus a chridhe cruaidh mar chlaich. So a nis an 
duine nàdurra, duine gun ni sam bith ach buadhaibh nàdurra, 
agus iad so truaillidh fo churnhachd a' pheacaidh. 

3. An duine neo-nuadhaichte le gràs De, truaillidh agus 
fodh churnhachd a' pheacaidh, ciod air bith co seolta, co glic, 
co foghluimte agus a dh' fheudas e a bhi. Feudaidh an 
duine a bhi an sealbh air cumhachdaibh mòr nàdurra, air 
gliocas, tuigse, agus foghlum, ach as eughmais gràis — a 
nàdur a bhi air a chaochladh — cha 'n 'eil ann ach feòil, duine 
nàdurra. A nis se an ni a ta Spiorad an Tighearna a cur 
an cèill mu thimchioll, nach gabh e ri nithe Spiorad Dè. 
Tha so neo-chomasach— -oir an duine nàdurra cha ghabh e 
ri nithibh Spioraid Dè. 

II. Nithibh Spiorad Dè. Se sin nithibh slàinteil Spiorad 
Dè, a ta e foillseachadh anns an fhocal, agus a co-chur riusan 
a ta air an tearnadh. 

1. 'S e nithibh Spiorad Dè, tha sinn ri thuigsinn Criosd 
agus Esan air a cheusadh — mar Shlànuighear iomlan 
pheacach, an ni a ta an t-abstol ag ràdh an toiseach a' 
chaibdil — " thàinig mi d' ar 'n ionnsuidh a' cur an cèill 
teisteas Dè." Agus ciod e sin teisteis Dè a chuir e an cèill 
doibh 1 " Oir chuir mi romham gun eolas a ghabhail air ni 
sam bith 'nar measg ach air Iosa Criosd," etc. Ann an Iosa 
Criosd agus esan air a cheusadh tha glòir Dhia air a foill- 
seachadh, agus slàinte iomlan pheacach. 

Ann an Criosd air a cheusadh tha glòir gliocas agus 
cumhachd, agus uile bhuaidhibh Dhia air an deanadh aith- 
nichte ann an slàinte pheacach, 1 chapter ii. 4. " Criosd 
cumhachd Dè, agus gliocas Dhè." Agus 's e Criosd air a 
cheusadh slàinte iomlan pheacach. Ach uaith-san, etc., 
gliocas, fireantachd, naomhachd agus saorsa. 


2. An nan Criosd air a cheusadh tha olc agus toil tineas a' 
pheacadh air am foillseachadh. " B' i toil an Tighearn a 
bhruthadh." " Lotadh e air son ar peacaidh-ne," etc. " Cha 
do chaomhain Dia mac a ghràidh." Smuainichibh a nis cia 
olc an ni am peacadh an sealladh Dhia, 'nuair a bhruth e 
Criosd. Smuainichibh air toilteanas a' pheacaidh, an uair 
nach do chaomhain e Mac a ghràidh an uair a sheas e an 
àite pheacach. 

Tha so a' filleadh ann an rèite a rinn Criosd ri Dia air 
son pheacach le' fhuil fèin. 

3. Nuair a bha Criosd air a bhruthadh agus air a leòn gu 
bàs is ann an àite pheacach mar iobairt-rèite air son 
pheacach, "Nuair a ni thu anam na iobairt rèitich." 
Thug se e fein na ofrail agus 'n a iobairt deadh bhaladh do 
Dhia. Le fuil Chriosd a rinn an rente, " Oir as eugmhais 
dòrtaidh fola," etc. " Anns am bheil againn saorsa," etc. 

4. Tha fireiantachd air fhilleadh an Criosd air a cheusadh. 
Tha lagh Dhè aig iarraidh iomlanachd — naomhachd — agus 
ùmhlachd. Thug Criosd so da — bha e naomh, neo-lochdach 
agus dealuichte o pheacaich — agus bha e umhal gu bàs 
eadhon bàs a chroinn-cheusaidh. 

5. Tha an Spiorad naomh, lànachd an Spioraid, aig Criosd 
mar thoradh a bhàis. " Nuair a chaidh e suas air ionad àrd, 
thug e bruid am braighdeanas agus fhuair e tiodhlacan do 
dhaoine. Agus tha e nis beò mar an t-àrd-shagairt le 
'uile thiadhlacan gràis. Mar fhaidh, mar shagart, agus mar 
righ na h-eaglais tha slàinte iomlan annsan, slàinte shaor, 
mathanas peacadh, solus gu soilseachadh, feartan glanaidh 
agus saoraidh gus a chuid a's faide a mach. Tha ceartas 
riaraichte, an lagh air àrdachadh, uile bhuadhaibh Dhè air an 
glòrachadh agus slàinte do pheacaidh 1 gun airgiod agus gun 
luach. So nithibh Spioraid Dhè a ta e 'ga fhoillseachadh 
anns 'san fhocal, Criosd air a cheusadh. Criosd air a 
cheusadh na Shlànuighear iomlan, 'na ghliocas, 'na fhir- 
eantachd na naomhachd agus na shaorsa — 'na ghliocas agus 
na chumhachd Dè chum slàinte pheacach, agus Criosd na 
shlàinte air a thoirt dlùth leis, agus air a thairgse leis gun 
airgiod agus gun luach. 



III. Cha ghabh an duine nàdurra ri nithibh Spiorad Dè. 

Tha Criosd agus a shlàinte mar so air am foillseachadh 
agus air an tairgse ach cha ghabh an duine nàdurra riutha, 
ciod air bith a ghliocas, agus fhoghlum nàdurra. 

1. Cha ghabh e riutha ann an creidimh. 'S e creidimh 
ùmhlachd a' chridhe do ghairmibh Dhia anns an t-soisgeul, 
teachd gu Criosd, gabhail ris-san mar òrdugh Dè chum 
slàinte, ach cha toir an duine nàdurra ùmhlachd doibh, cha 
ghabh e ri Criosd, cha ièir da luach. Tha e dall do mhaise 
agus luach Chriosd, agus uime sin, 's e obair fodh 'n 
t-soisgeul a bhi cur cùl ris, a bhi deanadh dimeas air, a bhi 
leantuinn eiseimpleir nan Iudhach, a dol mu'n cuairt a' cur 
am fireantachd fèin air chois, etc. 

2. Cha ghabh e ris an gràdh. Mar nach 'eil sùilean aige 
gu fheum fèin agus luach Chriosd agus a shlàinte fhaicinn, 
cha 'n 'eil làmhan aige gu gabhail ris. 'S e sin cha 'n 'eil 
gnè-cridhe aige gu gabhail ris, gu meas a chur air. Bitheadh 
Criosd anns an t-soisgeul air a chur fa chomhair gach là, 
agus e air a ghairm da ionnsuidh. Cha dean uile ghliocas 
agus fhoghlum nàdurra fèin, agus uile ghliocas, reasonachadh 
agus bith-bhriathrachd agus oirdhearcais a mhinisteir a 
thoirfc gu gabhail ris. 

IV. An t-aobhar, is amaideachd leis iad, Criosd agus a 

Tha sinn a leughadh Criosd air a cheusadh a bhi na 
cheap tuislich do na h-Iudhaich agus do na Greugaich 'na 

Bha Fear-Saoraidh air a gbealtuinn do na h-Iudhaich agus 
bha iad ag amharc a mach air a shon, ach bha an staid iosal 
anns an d'thànaig Criosd na cheap tuislich dhoibh. Agus 
bha slàinte tre neach a chuireadh gu bàs maslach a chrann- 
cheusaidh na amaideachd do na Greugaich ghlic agus fhogh- 
luimte. Agus uime sin chuir iad le cheile cùl ris. 

2. Bha Cricsd mar fhreumh a talamh tioram do na 
h-Iudhaich agus na ni amaideach do na Greugaich, mar so 
a ta e do'n duine nàdurra. 

3. Na ni gun fheum. Tha Criosd agus a shlàinte gun 
fbeum do'n duine nàdurra, na amaideachd, agus uime sin cha 
ghabh e ris. 


4. Cha 'n 'eil e faicinn maitheas na subhailcean ann, 
cha 'n 'eil e faicinn luach ann, tha e uime sin 'na amaideachd 
■da, bheir e a chridhe agus a shaothair do nithe eile gnn 

5. Cha'n urra da eolas ghabhail orra ann fèin do bhrigh 
gur ann air mhodh spioradail a thuigear iad. Ach tha esan 
a mhàin nàdurra as eugmhais tuigse spioradail, as eugmhais 
gnè spioradail, oir is ann air mhodh spioradail a thuigear iad. 
Se sin le obair soillseachaidh agus naomhachaidh an Spioraid 
-air an inntinn agus air a' chridhe. 


1. Tha Criosd agus a shlàinte air am foillseachadh chum 
gum biodh daoine 'gabhail riutha. Cha 'ne amhàin gu biodh 
iad aig èisdeachd m'an timchioll ach tre èisdeachd a' gabhail 
riutha air son slàinte. 

2. Cha dean an soisgaul, agus Criosd anns an t-soisgeul 
daoine a shlànachadh as eugmhais gu bidh daoine gabhail 
riu. Cha dean biadh agus deoch daoine chumail beò mur 
gabh daoine iad. Mar sin cha dean an soisgeul agus Criosd 
ann, daoine a thearnadh mar gabh iad ris, bàsaichidh iad 
agus pailteas mu'n timchioll mar an ceannard ann an geatadh 

3. Feumar an Spiorad naomha chum peacach a thoirt gu 
gabhail ri Criosd agus a shlàinte, chum an tuigse a shoill- 
seachadh agus an cridhe ath-nuadhachadh. As eugmhais 
so cha ghabh daoine ri nithibh Spioraid Dhè. 



1 Cor. i. 30. — "Ach iaaithe-san a ta sibhse ann an Iosa Criosct 
neach a rinneadh dhuinne le Dia 'n a ghliocas, 'n a fhireantachd, 
'n a naomhachadh, agus 'n a shaorsa." 

THA lagh nàduir anns gach creutair a ta teagasg daibh 
teicheadh o chunnart. Tha an spreidh an uair a ta 
iad a faicinn gaillionn a teachd, a teicheadh chum fasgaidh 5 . 
agus eunlaidh nan speur ag iarruidh chum duthchanna teith 
aig teachd a' gheamhraidh. Tha e air a chur an cèill mu 
thimchioll nan Eiphteach, an uair a bha plaigh na cloich 
mheallann air am bagair air an duthcha, " An ti a ghabh 
eagal roimh fhocal an Tighearna measg sheirbheasach 
Pharaoh, thug e air a sheirbhiseich agus a spreidh teicheadh 
do na tighibh" — Exodus ix. 20. Tha doinnian agus truaighe 
bhith-bhuan air a bhagair le Dia an aghaidh pheacach; air cost 
am bheil iad a ta toirt creideas d'a ghuth, a ta gabhail eagail 
roimh fhocal an Tighearn agus a teicheadh a dh' ionnsuidh 
na daighneach, an Slànuighear a dh' ulmhaich e, agus a ta e 
ga chumail a mach doibh am focal an t-soisgeil. Mar a 
thàinig peacadh, bàs, agus truaighe oirnn leis a cheud 
Adhamh, tha beatha agus naomhachd, agus saorsa teachd 
tre Chriosd an dara Adhamh — agus is beannaichte iadsan 
uile a ta teicheadh da ionnsuidh — da 'm bheil e air a 
dheanamh le Dia a reir briathra an teagaisg 'na ghliocas, na 
fhireantachd, na naomhachd agus na shaorsa. 

Ann a bhi labhairt air na briathra so tha tri nithe annta 
a bhitheas sinn tre còmhnadh gràis a toirt fa'near. 

/. Socharan no beannachd nan creidmhich ann an Criosd 
air an ainmeachadh an so, gliocas, fireantachd, naomhachd, 
agus saorsa. 

II. An dbigh anns am bheil creidhmheach air an cur an 
sealbh air na beannachdan luachmhor so, le Dia, neach a 
rinneadh dhuinne le Dia, etc. 

III. Co-chur, no nàdur co-chur na slàinte so le Dia. 

I. A cheud ni na socharan, no beannachdan a ta air an 
ainmeachadh 's an rann so, gliocas, fireantachd, naomhachd,, 
agus saorsa. 


1. Tha na beannachdan so freagarrach do ar staid mar 
pheacaich, agus a filleadh annta gach ni a ta freagarrach gu 
ar saoradh o gacli truaighe, agus ar dionadh 1 iomlan sona. 
Anns na Scriobtuirean tha ar truaighe ceithir filte. Tha 
sinn 'nar creutaire aineolach — no amaideach — " Air seachran 
o bheatha Dhia tre an aineolas a ta annainn," a gairni math 
do 'n olc, agus olc do 'n mhaith, a cur soluis an àite 
dorchadais, agus dorchadas an àite soluis — agus le so 'nar 
n' amadain. 

Tha sinn ciontach, neo-fhioranta 2 — buailteach do pheanas 
agua do thruaighe — cha 'n 'eil sinn airidh, no còir sam bith 
againn air sonas, ach airidh air agus a toiltinn, truaighe. 
Rom. iii. 19 — "An saoghal uile ciontach am fianuis De." 

Tha sinn cha 'ne a mhàin amaideach agus ciontach ach 
mar an ceudna salach, truaillidh leis a' pheacaidh. Tha sinn 
gu nàdurra fodh chumhachd salachar agus truailleachd 
a' pheacaidh — Rom. iii. 10-18. Tha sinn 'nar oigh- 
reachan air truaighe shiorruidh, toradh agus tuarasdal a' 
pheacaidh. Ach tha Criosd mar Shlànuighear freagarrach 
air son ar n' uile uireasbhuidh agus thruaighe — agus cha 
'ne a mhàin freagarrach, ach tha e air a dheanamh d'a phobull 
le Dia 'na ghliocas. 

2. Na ghliocas. 

Tha an creutair an duine aim an staid thruagh agus 'se 
aineolas pairt shònruichte da thruaighe — aineolas air fèin, 
agus air slighe na saorsa. Ach tha leigheas ann an Chriosd 
o'n truaighe-sa, agus chum so, tha Criosd air dheanamh d'a 
phobull uile 'na ghliocas — oir annsan tha uile ghliocas a' 
gabhail còmhnuidh mar Shlànuighear. Agus tha e le 
'Spiorad a pàirteachadh d'a ghliocas ris an anam tre am 
bheil e air a shaoradh o chumhachd an dorchadais, agus tre 
am bheil e a nis a faicinn a pheacaidh agus a thruaighe — 
a faicinn a nis air dha bhi air ungadh le sàbh-shùl Chriosd, 
olc agus gràin anns a pheacadh — a chunnart mar chreutair 
peacach. Mar an ceudna slighe na slàinte, an t-slighe gu 
dol as o pheacadh agus o thruaighe tre Chriosd — tre creidimh 
annsan. Ach anns an t-solus so, no an t-eolas so a mhàin 
cha 'n 'eil fuasgladh. Tha solus spioradail a toirt air tus gu 
bhi a faicinn agus mothachadh air truaighe — truaighe 
dhubhailt — dìteadh Dhè, agus diteadh 's a choguis. Oir ann 
1 deanamh. 2 neo-f hireanta. 


an dearbhadh soilleir air peacadh tha an da ni so : air son 
peacadh, briseadh lagli Dè, tha an lagh a deanamh greim 
air an duine, agus 'ga dhìteadh gu bàs ; an sin tha a' 
choguis a bha marbh air a dusgadh agus a' diteadh an duine 
le lagh Dè. Ciod an truaighe so, diteadh Dhia an taobh a 
mach, diteadh na coguis an taobh a stigh. Cha 'n 'eil 
comhfhurtachd an leth a mach a nis, no o'n leth a stigh. 
Is iadsan, agus iadsan a mhàin a bha air an soilseachadh a 
ta tuigsinn nàdur na truaighe so. Tha leigheis ann an Criosd 
air a shon so. Tha fireantachd iomlan agus shiorruidh 
annsan. Fireantachd freagarrach do lagh Dhè. Agus tha 
Criosd air a dheanamh le Dia na fhireantachd da phobull 
tre am bheil iad air am fuasgladh no air an cur fa sgaoil o 
dhiteadh an lagh agus pheanas a' pheacaidh, agus bunachar 
no stèidh airson slth ri Dia agus sith coguis air a shuidh- 
eachadh — " air dhuinn a bhi air ar fireanachadh le creidimh 
tha sith againn maille ri Dia tre ar Tighearn Iosa Criosd." 
Tre so tha am peacaidh uile air an dubhadh as, agus sin gu 
siorruidh, oir " cha 'n 'eil diteadh sam bith doibhsan a taann 
an Iosa Criosd." 

3. Ach 'ge do tha so, mathanas peacaidh, saorsa o dhiteadh, 
na thròcair do-labhairt luachmhor, gidheadh leis fèin cha 
dean e sona sinn, Oir ge 'd nach biodh duine air a 
dhiteadh gu bràth air son a pheacaidh, gidheadh ciod an 
t-sith no an sonas a dh' fheudadh a bhi aige fodh chumh- 
achd a' pheacaidh, fodh chumhachd, fuath, agus naimhdeas 
do Dhia agus gach ana-miann truaillidh. Chum sonas a' 
phobuill tha Criosd na Shlànuighear iomlan freagarrach 
chum saoradh o na pheacadh co maith agus o chionta a' 
pheacaidh. Tha Criosd air a dheanamh le Dia cha 'n e a 
mhàin gliocas, agus fireantachd da phobull chum an saoradh 
o chumhachd an dorchadais, agus o chionta, ach mar an 
ceudna na naomhachd gu 'n saoradh o chumhachd agus 
shalachar a pheacaidh. "Is e ainm Iosa, oir saoraidh e a 
phobull fèin o 'm peacaidh." Thàinig Criosd araon trid 
uisge agus fuil — ni h-e trid fuil a mhàin ach trid uisge agus 
fuil — uisge gu gianadh, gu naomhachadh, co maith agus tre 
fuil gu saoradh o chionta agus peanas. Cia freagarrach ! 
cia luachmhor Criosd mar Shlànuighear ! 

4. Ach tha tuillidh na so feumail gu sonas a dheanamh 
iomlan. Saorsadh o gach trioblaid agus truaighe agus bàs a 


ta ceangailte ris a' pheacadh. An dèigh gu bheil pobull Dè 
air an soillseachadh — air an saoradh o chionta agus air an 
ath-nuadhachadh. Tha fuigheal truailleachd fathast maille 
riu — tha eadhon fad an cuairt an so — agus bàs. Ach o na 
nithe so uile tha Criosd mar Shlànuighear freagarrach, agus 
comasach air an saoradh. A ta e air a dheanamh le Dia na 
shaorsa daibh — na shaorsa iomlan — o gach bròn, peacadh, 
anmhuinneachd agus bàs. Tha na ceithir nithe so : gliocas, 
fireantachd, naomhachd, agus saorsa a filleadh annta gach 
ni a ta feumail gu anama a dheanamh iomlan sona. 

(1) . Cia ruisgte agus truagh staid daoine neo-iompaichte ! 
Tha iad gun ghliocas, etc. 

(2) . Cia freagarrach, agus luachmhor Criosd mar Shlàn- 
uighear ! Ann-san tha gach ni a ta thu a seasamh am feum 
air, etc. 

(3) . Tha gach ni aig an Eaglais o Chriosd. 

II. Esan a dh' fhearaicheas ciod e nor luach Chriosd, tha 
e fearachadh ceist nach comasach daoine no aingle a freagairt 
an iomlanachd. 'S e thubhairt a,n Eaglais, 's an dàn, "Is 
maisich e na deich mile, agus tha e iomlan gràdhach." Ach 
ciod sam bith co luachmhor agus a ta Criosd aim fèin — ciod 
sam bith a shoibhreas an gràs, cha dean so daoine a 
thearnadh as eugmhais a bhi air an cur an sealbh air Chriosd 
agus a shlàinte. Cha robh neach a riamh air a leigheas le 
ioc-shlàinte gun i bhi air a co-chur, no duine a riabh air a 
bheathachadh le biadh agus deoch gun an gabhail. 
Air an dòigh cheudna cha robh peacach o thoiseach an 
t-saoghail air a thearnadh gus an robh Criosd le Dia air a 
dheanamh da na ghliocas, etc. 

1. Tha na briathra so a' teagasg gu bheil Criosd agus 
beannachdan, no socharan a shlàinte neo-sgarar, no neo- 
dhealluichte. Se Criosd am briathra ar teagaisg a ta air 
a dheanamh da phobull gliocas etc. Cha 'n fheud sinn 
beannachd tearnaidh a shealbhachadh dealuichte o Chriosd 
— o phearsa Chriosd — na b'aill leinn a bheannachdan, 
feumaidh sinn gabhail ris fèin. An ti a chreideas aim tha 
a' bheatha mhaireannach aige. Thigibh a m' ionnsuidh-sa 
sibhse uile, etc. An ti aig am bheil am Mac tha a bheatha 
mhaireannach aige, etc. Feumaidh sinn gabhail ri Criosd 
an toiseach, a bhi air ar-n aonadh ris, agus an sin a bheann- 


achdan. Feumaidh a gheug a bhi 'san fhionan ma pairtich 
i da shugh an fhionan. A bhean a bhi posta ri fear ma bi 
coir aice air na nithe a bhuinneas da, etc. 

2. Gu feum Criosd agus a shlàinte a bhi air an deanadh 
thairis dhuinn ma bheil e comasach duinn buannacbd no 
slàinte a bhi againn. "Air a dheanamh, no a rinneadh 
dhuinne." An uair a bhàsaich Criosd bha an èiric air a toirt 
seachad. Slàinte air a h-ulJachadh, ach ge do bha, tha 
pobull taghta Dè 'nan luidhe am peacadh agus an truaighe 
fodh dhiteadh gus aims a ghairm èifeachdach am bheil an 
t-slàinte air a cur riu agus iad air an deanadh saor. Tha 
mòran gan toileachadh fèin a so gu bheil slàinte iomlan an 
Criosd as eugmhais an t-slàinte so a bhi air a cur riu. Agus 
se so an nàdur soisgeil a ta mòran a teagasg : Gu bheil 
daoine an staid slàinte o 'na thàinig Criosd : nach 'eil iad 
fodh 'n lagh ach fodh ghràs, ach cha 'n e so teagasg focal 
Dè a ta ag ràdh " a dh' ionnlaid sinn," etc. Cha 'n e so 
teagasg Leabhar-aidmheil a' chreididh a bhuineas do 
Eaglais na h-Alba, a ta a cuir an cèill gu bheil peacaidh 1 air 
an deanamh nan luchd co-pairt de 'n t-saorsa a ta ann an 
Criosd leis an t-saorsa bhi air a cur riu gu h-eifeachdach, etc. 

3. Si co-chuir na slàinte ri daoine obair Dhia. " A 
rinneadh dhuinne le Dia." 

J S i an làmh a dh' ullmhaich i is èigin a co-chuir, no 
bàsaichidh sinn. Bàsaichidh, a mhuinntir ionmhuin, an 
dèigh gach ni a rinn Dia na h-ullmhachadh agus am Mac ann 
an coilionadh. Tha leithid a nàduir annain agus nach àill 
leinn teachd — " Cha tig sibh a m' ionnsuidh-se (a deir Criosd) 
chum as gu faigheadh sibh beatha." " Sann an là cumhachd 
Dhia a ta peacaich toileach." " Se Dia a dh' fhireanaioheas." 
" A bheothaicheas na mairbh." " Is beannuichte thusa 
Sheimon," etc. 

4. Tha na briathra so a' teagasg gu bheil fior phobull 
Dè an sealbh air Criosd agus a shlàinte. "A rinneadh 
dhuine le Dia," etc. Tha Criosd agus a shlàinte air am 
foilseachadh agus air an tairgse le Dia 'na fhacal do 
pheacaich ach cha 'n 'eil ach pobull Dè an sealbh air. 
Tha iadsan aonaichte ris. Tha Dia 'gan deanadh toileach 
gabhail ris, agus tha Dia an t-Athair 'ga dheanamh thairis 
daibh. Tha iad an sealbh air fèin agus air a shlàinte — oir 
tha e air a dheanamh dhoibh 'na ghliocas, etc. 

1 sinners. 


III. Nàdur agus feum co-chur Chriosd agus a shlàinte- 
'nar cridheachan. 

1. 'S e co-chur Chriosd ri anamaibh daoine a ta aig Dia 
'san amharc an uile mheadhonaibh agus òrduighibh an 
t-soisgeil. Gur e so crioch an t-soisgeil leughaibh Eph. iv. 
11-12. Agus thug e dream àraidh gu bhi 'nan abstolaibh,. 
etc. Tha na briathra so 'teagasg gu soilleir gur e crioch 
shònruichte òrduighean an t-soisgeil daoine aonadh ri Criosd 
agus an naomhachadh as an deanamh iomlan. Agus an 
uair a bhitheas a chrioch so air a comhlionadh 's a bhitheas 
pobull Dè air an gairm agus air an naomhachadh, thig 
crioch air òrduighean an t-soisgeil. Ciod e ministearan, ach 
caraid an fhir nuadh-phosta, teachdairean Chriosd, etc. 

2. As eugmhais co-chuir Chriosd, buanaichidh daoine an 
staid peacaidh agus truaighe. Buanaichidh iad as eugmhais 
gliocais, gun eolas, gun tuigse air nithe spioradail, oir is e 
Criosd gliocas a phobuill. Buanaichidh iad ciontach, fodh 
dhiteadh as eugmhais Chriosd, fireantachd a phobuil, nan 
seirbhisich agus nan tràilibh, oir is e Criosd naomhachd a 
phobuill. Agus gun saorsa, fa'dheoidh air an call, oir is e 
Criosd saorsa a phobuill. Mar so tha e soilleir as eugmhais 
gu bi Criosd air dheanamh dhuinne 'na ghliocas, 'na fhirean- 
tachd, etc., buanaichidh sinn 's a' pheacadh an so agus 
bàsaichidh sinn fa'dheoidh anns 's a' pheacadh. 

3. 'S e so co-chur Chriosd agus a shlàinte le obair 
ath-nuadhachaidh an Spioraid a ta deanamh eadar-dheal- 
achadh eadar pobull Dè agus peacaich. Tha e fior an roimh- 
eolas Dè — is aithne do Dhia iadsan as leis, agus am bàs 
Chriosd tha eadar dhealachadh, oir leig e 'bheatha sios air 
son a chaoraich. Binn e ùrnuigh air an son agus cha 'n ami 
air son an t-saoghail. Ach 'nan staid agus nan gne tha iad 
cosmhuil ri daoine eile gus am bheil Criosd agus a shlàinte 
air an co-chur riu. Cluinnibh ciod a deir Pol — Eph. ii. 3, 
1st Cor. vi. 11 — "Tha iad a nis nan creutairean nuadh," 
etc. " Ma tha neach sam bith ann an Criosd is creutair 
nuadh e." 

4. Bheir mi fa'near ged do tha na beannachdan so uile, 
gliocas, etc., aig pobull Dè ann an Criosd gidheadh tha 
eadar-dhealachadh eatorra. 

Tha na ceithir beannachdan so air am pàirteachadh o 
Chriosd air tri dòighibh — fireantachd air a meas doibh, 


gliocas agus naomhachd le ath-nuadhachadh an Spioraid, 
agus saorsa le glòrachadh. Fìreantachd air a meas no air a 
cur as leth a phobuill, mar bha peacadh air a mheas do 
Chriosd, tre am bheil iad a faotainn maitheanas peacaidh 
agus Dia a' gabhail riu, agus còir aca air gach urram agus 
onair a bhuinneas do chlann Dè. 

Gliocas agus naomhachd air an oibreachadh annta le 
obair soilseachaidh agus ath-nuadhachaidh an Spioraid. Tha 
fireantachd a phobuill o Chriosd mar an urras, ach tha 
solus agus naomhachd a teachd uaidh mar cheann beòth- 
achaidh d' a bhuill uile, agus an obair so air a toirt air a 
h-aghaidh a chuid 's a chuid gus am bheil i iomlan aig a' 

Tha saorsa, no saorsa iomlan an anama agus a' chuirp, 
as gach truaighe a ta ceangailte ris a pheacadh a mhàin ann 
an glòrachadh le Criosd. Mar so tha fìreanachadh ga 'n 
cur fa sgaoil o chionta agus o pheanas, agus toirt coir daibh 
air beatha, naomhachadh o chumhachd agus riaghladh a 
pheacaidh, agus glòrachadh air saorsa iomlan agus shiorruidh. 
Agus an sin bithidh iad gu siorruidh maille ris an Tighearn. 
Mar so tha Criosd air a dheanamh da phobull gliocas, 
fireantachd, naomhachd agus saorsa. Na h-uile anns na 


1. Tha e soilleir o 'n teagasg so nach 'eil ach mealladh do 
neach sam bith a bhi smuainteachadh a bhi an sealbh air 
Criosd — am feadh a ta e beò anns a' pheacadh. 

Tha e nor tha eadar-dhealachadh eatorra ach tha iad neo- 
sgarail. Co air bith da 'm bheil Criosd 'na fhireantachd tha 
e mar an ceudna 'na ghliocas agus 'na naomhachd. 

2. Cia amaideach iadsan a ta diùltadh gabhail ri Criosd ! 

3. Cia cùramach agus eagalach doibh-san do nach 'eil 
Criosd 'na ghliocas, etc., a bhi a toirt an aghaidh air a' bhàs ! 

4. Misneachd agus comhfhurtachd do phobull Chriosd 

5. Gairm do pheacaich teachd gu Criosd. 



John x. 27. — " Tha mo chaoraich-sa ag èisdeachd ri m' ghuth, 
agus is aithne dhomh iad, agus leanaidh iad mi." 

ANNS a chaibidil so tha Criosd a' labhairt air fèin mar 
dhorus agus bhuachaill nan caorach. 'S e an dorus 
na 'n t-slighe chum an Athar, chum ruigheachd air math- 
anas peacaidh, sith maille ri Dia, agus òighreachd neo- 
thruaillidh, neo-shalach, agus nach searg as, do bhrigh gu 
do shuidheachadh leis an Athair e air a shon so an cùmhnant 
nan gràs, agus do bhrigh gu d' rinn e an t-slighe a dhim 
shine le ar peacaidh fhosgladh le 'fhuil fèin. Agus 's e an 
dorus e do bhrigh gur ann trid creidimh ann, no aonachadh 
spioradail ris a tha peacaidh 1 a ruigheachd air beannachdan 
slàinteil choimh-cheaogal nan gràs. " Is mise an dorus," a 
deir Criosd, "ma theid neach 's a bith a steach treom-sa 2 
tearnar e." 

'S e buachaill nan caorach e mar an ceudna do bhrigh gu 
d' thug an t-Athair dha an treud thaghta o shiorruidheachd 
gu bhi air a saoradh o 'n talamh. Dh' earb an t-Athair ris 
iad agus tha an cùram air an nochdadh uile tearuinte am 
fianuis an Athar. Is e a tha ga gairm, ga beathachadh, 
agus ga treorachadh 'nan turas roimh 'n fhàsach so chum 
fearainn a' gheallaidh. Cha 'n 'eil buaehaillean eile, 
ministeirean an t-soisgeil, ach foidhe-san. 'S ann uaithe-san 
a tha iad a faotainn an ùghdarais, an soluis, agus an gliocais. 
Oir tha na seachd reultan na làimh dheis. Tha sinn a 
faicinn an uair a labhair Criosd na briathra so gu robh 
roinnean am measg nan ludhach. Oir thubbairt mòran 
diubh tha deamhan aige c'arson a tha sibh ag èisdeachd ris ? 
Mar so bha esan a labhairt mar nach do labhair neach a 
riamh air a ghairm cuthach, neach aig an robh deamhan, 
agus nach b' airidh èisdeachd ris. Agus mar so tha gus an 
là an diugh, ma labhras neach ach gu firinneach ri anamaibh 
dhaoine cha ghiùlan iad e, ach tha e air boile. 

Bha cuid eile ann a bha tuigsinn o na h-oibre maith 
agus cumhachdach a bha e deanamh nach b' a droch 
dhuine e, agus ghabh iad a phàirt. " Thubhairt cuid eile 
1 peacaich. 2 tromham-sa. 


cha 'n iad so briathra duine 's am bheil deamhan ; am bheil 
deamhan comasach air suile nan dall fhosgladh V Mar so 
bha roinnean na 'm measg, agus do bha fhios aig Criosd gu 
biodh roinnean ann cha d' fhan e o na briathran a labhairt 
riu. Is fearr an fhirinn innseadh, agus roinnean a bhi ann 
na muinntir a bhi còrdadh gu tàmhach 's a pheacadh. An 
sin tha cùntas againn gu robh feisd — chuimhne an ath- 
choisrigidh an Ierusalem — 's e sin fèisd chum cuimhne air 
Iudas Maccabeus, a ghlanadh na h-altair agus an teampuill 
o ghràinealachd leis an robh iad air an salachadh le 
Antiochus. Agus air do Iosa a bhi ag imeachd an Sgàth- 
thigh Sholaimh gu do chruinnich na Iudhaich m'a thimchioll 
ag ràdh, " Cia fhada chumas tu ar n-anama an amharus, ma 's 
tu Criosd innis duinn gu follaiseach." Tha e ro-chosmhuil 
o 'n fhreagairt a thug Criosd orra gur ann airson a mhasladh 
agus a ribeadh a bha iad agus nach ann airson foghluim. 
Ach air do Chriosd am briathra cealgach agus an rim mi- 
rùnach a thuigsinn fhreagair e iad am briathraibh soilleir, 
" dh' innis mi dhuibh a cheana agus cha do chreid sibh." Ach 
cha 'n e a mhàin gu d' innis mi dhiubh ach tha mar an ceudna 
na h-oibre a tha mi a' deanamh a dearbhadh gur mi Mac Dè, 
gur mi EAgh Israeil. Ach an dèigh gach ni buannaichidh sibh 
gu cùl a chur rium-sa le ur n-as-creidimh ciod 's a bith na 
dearbhaidh eile a bhiodh air an toirt duibh. Mar a ta fhios 
agam-sa, agus mar bhios a chilis air a dearbhadh le 'ur 
cleachdan an dèigh so, oir cha 'n ann do mo chaoraich sibh 
a thug an t-Athair dhomh agus a bhitheas air an tarruing le 
cumhachd a ghràis do m' ionnsuidh mar dh' innis mi dhuibh. 
Ann am briathraibh ar teagaisg tha mo chaoraich-sa ag 
èisdeachd ri mo ghuth agus is aithne dhomh iad, agus 
leanaidh iad mi. 

Ann a bhi labhairt o na briathraibh so bheir sinn fa'near : 

/. Ciod a tha Criosd a ciallackadh le na briathraibh so, 
mo chaoraich-sa. 

II. An cliii a tha 'gan dealachadh o'n t saoghal. Tha iad 
ag eisdeachd ri guth Chriosd. 

III. Beagan air an aithne a tha aig Chriosd orra. 

IV. Fadheoidh : Ciod e 'bhi } ga leantuinn. 

^~ I. Ciod a tha na briathra so, mo chaoraichsa a ciallach- 


I. Tha iad a ciallachadh na muinntir sinn o mheasg 
chloinn pheacach Adhamh a ghràdhaich Dia o shiorruidh- 
eachd agus a thug e do Cliriosd chum an saoradh o'n talamh. 

Kinn Dia o shiorruidheachd mo 1 do chruthaich e an 
duine fhaicinn ciod an staid gus an d' thugadh e e fein agus 
a, shliochd uile leis a' pheacadh. Agus ghabh Dia beachd 
no sealladh do Adhamh, agus do shliochd uile, gu deireadh 
an t-saoghail, cailte fodh na pheacaidh, agus neo-chomasach 
air iad fein a shaoradh, agus amis an t-sealladh ghràdhaich 
e aireamh dhiubh chum an saoradh, agus thug e an aireamh 
so do Chriosd. Bha iad air an toirt da leis an Athair mar a 
sheilbh. Leughaibh air a shon so vi. 36-39. An caibidil so 
fein 29. "M-Athair a thug domh iad," etc., xvii. 6. "Dh' 
fhoilsich mise t-ainm do na daoinibh a thug thu dhomh as an 
t-saoghal ; bu leatsa iad agus thug thu dhomhsa iad. Bha 
na Iudhaich a deanamh uaill gu b'e iadsan pobull gràdhach 
le Dia, ach tha Criosd ag iimseadh dhoibh an so co iad a 
chaoraich ; gur iadsan a bha air an toirt da leis an Athair o 
shiorruidheachd mar a shealbh. 

3. Bheir sin fainear gu bheil na briathra so a labhair 
Cricsd a filleadh annta na h-uile dhiubh, iadsan a bha air an 
toirt a stigh an sin maille r'a dheisciobuil, agus a mhuinntir 
a ta an taobh a mach. Tha e soilleir sa 16 rann — agus ata 
caoraich 'eil again a thug an t-Athar dhomh, is èigin 
domh iad sin mar an ceudna a' thoirt a stigh agus èisdidh 
iad ri 'm ghuth, agus bithidh aon treud ann, agus aon bhua- 
chaill. Tha so a leigeadh ris duinne gu do chuir an t- Athair 
cùram na treuda air Criosd, gur esan am buachaill ris an d' 
earb an t-Athair an treud chailte anns gach linn an toirt 
dachaidh, agus le briathraibh Chriosd, mo chaoraich-sa, gu 
bheil e ciallachadh na h-uile a thug an t-Athair dha. 

II. An cliù. 

1. Tha iad aig èisdeachd ri 'm ghuth, a deir Criosd. 'S e 
so an ni leis am bheil a mhuinntir a thug an t-Athair do 
Chriosd dealaichte o'n t-saoghal. Tha Criosd a cur an cèill 
gur e so a bha gan dealachadh o'n t-saoghal xvii. 7-8. Cha 
do thuig an saoghal guth Chriosd, cha d' aithnich iad e agus 
uime sin cha do chreid iad, ach thuig a mhuinntir a thug an 
t-Athair dha, agus chreid iad. Cha 'ne air son aon ni a bha 

1 mu'n. 


annta-san do thuigse, na do eolas, no do mbaitheas, nis mò 
na mhuinntir eile, oir cha robh iad ni sam bith ni b' f hearr ach 
do bhrigh a ghràs air a phàirteachadh riu le fhocal-san. 

1. Tha caoraioh Chriosd air an toirt gu bhi toirt an aire 
d'a ghuth, sin focal an t-soisgeil. Tha iad a thaobh nàduir 
a measg na muinntir eile do t-saoghal, ach tha Criosd ga n 
iarraidh a mach, agus 'na àm fèin tha iad air an toirt gu bhi 
toirt an aire do ghuth Chriosd 's at-soisgeul. Tha muinntir 
eile ag cluinntinn an fhocail, bagraidhean agus geallaidhean, 
ach cha 'n 'eil iad a toirt an aire dha. Tha e 'na ni gun 
bhrigh leo. Cha 'n 'eil iad a faicinn luach arm, an uair a 
tha iad ro fhaireach mo nithibh eile ; chleachd iad a bhi 
cosmhuil riu, ach feuch am focal an t-soisgeil tha ni bun- 
tainn riu, agus tha iad air an toirt gu bhi toirt aire chùr- 
amach ciod a ta air a labhairt. Cha 'n fhaighear iad a nis 
neo-chùramach fo fbocal Chriosd. 'S i an aire a cheud ni a 
tha air a chosnadh le Criosd, Gniomh xvi. 14. 

2. Tha so a fillidh ami gu bheil iad a tuigsinn guth 

Tha muinntir an t-saoghail a feitheamh air meadhonaibh^ 
agus cuid dhiubh gu trie, ach cha 'n 'eil iad a tuigsinn guth 
Chriosd g'an gairm. Tha cuid dhiubh, tha e nor, a toirt 
fainear do dh' eadar-dhealachadh teagaisg agus a ruigh- 
eachd air torn has do eòlas, agus nach èisd iad ri teagasg 
mearachdach, an uair a ta mòran shluagh toilichte le ganh 
teagasg, ma tha an duine ach 'na fhocalair maith, no bith- 
bhriathrach, ach cha 'n eil iad a tuigsinn guth Chriosd 'gan 
gairm. Tha iad aineolach air an ni so. Ach tha caoraich 
Chriosd a tuigsinn guth Chriosd, agus nach 'eil 'sa mhinisteir 
ach an soitheach creadha, an trompaid. 'S e guth Fir mo 
ghràidh a ta ann. Tha iad a nis a cluinntinn guth an 
Tighearna, a creidshm ciod a ta e ag ràdh. Gu bheil iad fèin 
air falbh o Dhia, o Chriosd, nan ceannaircich, agus a' bàs- 
achadh do'n ghoirt. A tuigsinn gu bheil e 'gan gairm d' a 
ionnsuidh air son slàinte, air son tròcair d' an anamaibh. 
Tha so a cosnadh an cridhe gu èisdeachd le cùram, le ro- 
fhaire, le cùram agus saothair am meadhonaibh nan gràs. 

3. Tha iad a gabhail tlachd an guth Chriosd. Tha guth 
Chriosd am focal an t-soisgeil a teachd gu bhi ro-luachmhor 
dhaibh. Gheibhear a nis iad a feitheamh le tlachd air 
meadhonaibh, air leughadh agus èisdeachd an fhocail. Na 


T)itkeadti iongnadh oirbh, a mhuinntir an t-saoghail, ged chi 
sibh muinntir a teachd gu cùram, agus am mùthadh am 
beachd, ge do chi sibh iad a fàs toigheach air an fhocal, air 
urnuigh, air searmonaibh, agus ge do bhith beagan fois aca 
ach annta. 'G e do fhàsadli iad gun a bhi co aireach mo 
nithibh an t-saoghail air am bheil ur cridheachan-sa 
suidhichte. 'S e Criosd a tha toirt an cridheachan gu bhi 
5 g èisdeachd ris le tlachd. Tha iad a' gabhail toilinntinn 
aim. 'S e an eleminte e. ciod mar bha e do Mhuire an 
uair a shuidh i aig casan Chriosd ag èisdeachd ri 'theagasg ! 
An so tha e a' silleadh mar an drùchd — mar labhair Maois — 
air an anamaibh le solas agus bias agus beatha agus 
misnich. An so cha 'n e a mhàin gu bheil iad a tuigsinn 
guth Chriosd ach tha an cridheachan a fosgladh. Tha an 
innigh a gluasad air a shon. Tha mir ruidhteach a silleadh 
air làimhibh na glaise. Tha Criosd fear-gràidh na h-eaglais 
air cur a làmh tre tholl an doruis, agus tha fhocail mar mir 
ruidhteach a silleadh chum an anama. Cosnaidh so a cridhe 
do Chriosd, dh' eiridh mi a dh' fhosgiadh an dorus do fhear 
mo ghràidh. 'S ami mar so a bha an dithis dheisciobuil a' dol 
gu Emaus 'nuair a mhinich Criosd an Scriobhtuir dhoibh mo 
thimchioll fèin, las an anama — an cridheachan. 'S ann mar 
so a' Mhuire a dh' ung cosan Chriosd, 'nuair a dh' fhosgail 
guth agus gaol Chriosd a cridhe. Mar so tha caoraich 
Chriosd ag èisdeachd r' a ghuth. 'S ann an so a tha bròn 
diadhaidh an fhior aithreachais asruthadh, an uair a ta focal 
Chriosd — guth Chriosd — mar a' chir mheala do 'n anam. 

4. Tha iad a toirt ùmhlachd do fhocal Chriosd agus 'ga 
ghabhail mar rioghailt am beatha. Tha cridheachan air an 
cumadh ri guth Chriosd, agus lagh Chriosd air a sgriobhadh 
air an cridheachan. Tha iad gu h-iomlan toilichte leis, le 
Criosd mar an Slànuighear, an Tighearna agus fear-an-gràidh 
agus le 'lagh mar rioghailt am beatha. Tha iad a leigeil as 
an greim da, agus a tionndadh a chleachduinn, agus cliù 
agus onairean an t-saoghail so, a bha aca roimh mar an 
rioghailt, agus a deauamh roghainn do Chriosd agus da 
lagh, làn riaraichte leo mar an cuibhrionn. Cuibhrioim mo 
chup is m' oighreachd Dia. An àitibh aoibhneach thuit mo 
lion, is learn oighreachd bhriagh nach gann. Tha so uile 
soilleir o nal4, 15, rannaibh — " Is mise ambuachaill maith, 
.agus is aithne dhomh mo chaoraich fèin, agns aithnichear le 



mo chaoraich fèin mi. Mar is aithne do 'n Athair mise,. 
agus is aithne dhomh-sa an t-Athair. 

III. Tha so 'gar treòrachadh gu bhi labhairt air an treas 
ceann, ciod a tha sinn ri thuigsinn le briathraibh Chriosd, is 
aithne dhomhsa iad. B' aithne do Chriosd iadsan ma b' aithne 
dhoibh-san esan. Cha 'n 'eil sinn ri thuigsinn le so gur 
aithne dha iad mar neach uile-leirsineach. Is aithne da a 
chuid eile do t-saoghail mar so, an uile gniomhara. 

1. Is aithne dha iad mar a sheilbh fèin. Bha iad air an 
toirt da leis an Athair mar a sheilbh as a chuid eile do 
t-saoghail, agus is aithne dha iad mar so, mar a mhuinntir 
a thug an t-Athair dha. Tha aithne shònruichte aige orra 
mar so. Mar a ta aithne aig tuathanach air a sheilbh fèin, 
's iad a chuid fèin iad, agus ciod air bith àite, no aois am 
bheil iad, tha sùile Chriosd orra mar a mhuinntir fèin, mar 
ionmhas 's a t-saoghal. 'S iad a sheudan iad, agus ma bheil 
iad air an toirt gu aithne airsan tha e ga dion o iomadh 
cunnart. 'S e seudan ni a ta riomhach le neach mar so. 'S 
iadsan seudan Chriosd. 'S ann air an son a tha e beath- 
achadh an t-saoghail. 

2. Is aithne dha iad mar a chùram 's a t-saoghal, dh* 
earb an t-Athair ris iad. Chuir e 'na chùram air, an toirt 
dachaidh, agus tha e ri faire tharta. Bheir e stigh iad chum 
crò nan caorach, beathaichidh e iad. Tha aithne àraidh 
aige orra mar so. 

3. Is aithne dha iad le tlachd. 'S iad cuspairean a 
ghràidh iad so. Tha 'chridhe suidhichte orra an gaol. Ciod 
mar thaisbean e a ghaol agus a churam da dheisciobluibh 
an uair a bha e 's a t-saoghal, mar so tha gaol aige dhoibh* 
'S iad cuspairean a ghràidh iad. Tha e posda riu. Dh' 
fhosgail e chridhe, dhoirt e fuil a chridhe, air an son. 

4. Is aithne dha an uile mhianna agus an uile uireas- 
bhuidh. Tha mòran easbhuidhean orra. Tha iad nan 
creatairean bochd, ach tha Criosd iomchuidh air son an uile 
bhcchdain. Agus tha aithne aig orra chum an leigheas.. 
Dcanaidh e suas an easbhuidhean uile as a lànachd fèin. 
Bheir e solus an km dorchadais, beatha an uair a ta iad a 
fannachadh, neart agus gliocas a rèir am feum. 

5. Is aithne dha iad mar shaothair anama agus mar so 
tha cùram aige dhiubh. 0, cia beannaichte na caoraich, 
treud Chriosd. 



1. Faiceamaid o'n teagasg gur ann o shaor-ghràs agus 
àrd-uachdaranachd JDhè a tha slàinte pheacach. 

2. Faiceamaid o'n teagasg so ar staid fèin, an cuala sin, 
no nach cuala guth Chriosd. 

3. Cunnart na muinntir nach cual, nach d' eisd ris. 

4. Sonas na muinntir a chuala, a dh' eisd ris, agus an 

5. Earail gu èisdeachd ris gun dàil a feadh a ta sinn 's a 
t-saoghal so, agus a tha meadhona againn. 

IV. (1). Leanaidh iad a theagasg. Tha teagasg aig Criosd 
d' a phobull, teagasg an t-soisgeil. 

(2) . Leanaidh iad eiseimpleir. 

(3) . Leannaidh iad a lagh mar rioghailt am beatha. 




Isaiah lix. 19. — "An uair a thig an nàmhaid mar thuil, togaidh 
Spiorad an Tighearna suas bratach na 'aghaidh." 

ANNS a' chaibdil so tha am fàidh a nochdadh gu 'n e 
peacaidh agus aingidheachd pobull aidmhealach gu 
sònruichte aobhar an trioblaidean agus an amgharan, 1, 2 
verses. An uair a ta pobull faicinneach le 'n cùl-sleamh- 
nachaidh agus aingidheachd a toiltinn a bhi gu h-iomlan air 
an trèigsinn le Dia, a bhi air an toirt thairis gu sgrios, gu 
bhi air an slugadh suas le nàmhdaibh, tha an Tighearn gu 
trie 'ga thaisbeanadh fèin an trocair, agus 'gan saoradh, 
'nuair a bhiodh e ceart 'nan sgrios. Tha e deanadh so cha 'n 
ann air an sonsan, ach air sgàth ainm fèin, agus mar an 
ceudna gu 'r ann am measg pobull faicinnich a ta fhior 
shluagh. Tha so soilleir o'n chaibdil so, aige an t-sea rami 
deug. Tha e cosmhuil gu bheil sùil shònruichte aig na 
briathra so ri glòir nan lathan deireannach, agus ri saorsa 
sluagh na h-eaglais Ath-leasuichte, cùl-shleamhnach, pheac- 
ach, ann an saorsa thoirt dith agus a h-ath-bheothachadh 
agus a glanadh, " An uair a thig an nàmhaid mar thuil, 
togaidh Spiorad an Tighearna suas bratach na "aghaidh." 

Ann an labhairt beagan air na briathra so, bheir mi 
oidhirp tre ghràs a nochdadh : — 

/. Ciod e an nàmhaid a bhi teachd mar thuil. 

II. Gu de a ta aJ bhratach a bhi air a togail suas na 
'aghaidh a ciallachadh. 

III. Gu 'n e Spiorad an Tighearn a ta 'ga togail suas. 

I. A reir an òrdugh so tha mi an tùs gu bhi nochdadh ciod 
e an nàmhaid a bhi teachd mar thuil. 

Leis an nàmhaid tuigibh Satan, prionnsa an dorchadais. 
'S e nàmhaid Dhia agus Chriosd e. Tha e do ghnàth a cur 
an aghaidh Dhia agus a Chriosda-san. 'S e nàmhaid onair 
agus glòir, agus sonas Dhia ; agus nàmhaid Chriosd e 'na 
phearsa, 'na chliù, 'na shlàinte. 'S e nàmhaid pobull Dè e. 
Tha fuath iomlan aige doibh. Tha e do ghnàth a' dol mu'n 
cuairt mar leomhan beucach ag iarraidh am milleadh air aon 


dòigh no dòigh eile. Cha 'n 'eil fois aige ach ann a bhi a 
cuir an aghaidh Dhia, a sboisgeil agus a phobuill. 'S e focal 
agus teagasg na fìrinn meadhon sònruichte Dhia ann an cur 
an aghaidh an nàmhaid so, am milleadh a rioghachd, agus 
an slànachadh pheacach chum cliù glòir a ghràis. Agus 's e 
obair shònruichte an diabhoil a bhi cur an aghaidh focal 
agus teagasg na firinn, a bhi ga thruailleadh, agus a milleadh 
anama agus cuirp daoiue. Tea amaibh ann anns am bheil a' 
soirbheachadh leis nis mo na chèile am measg daoine, agus 
an uair a ta soirbheachadh leis ann a bhi gu mòr a truaill- 
eadh, a lionadh inntinnibh daoine le mearachdan, tha e 
teachd a steach mar thuil. Tuil do mhearachdan agus do 
ain-diadhachd a ta slugadh suas mòran, agus an cunnart 
an sluagh 's a choitchion a ghiùlan air falbh o fhior-eolas 
agus eagal De gu sgrios — " Thilg an nathair as a beul uisge 
mar thuil, an dèigh na mna chum gu'n tugadh i oirre bhi 
air a giùlan air falbh leis an t-sruth" — Rev. xii 15. 

1. Ana-creideamh. Le ana-creideamh cha 'n 'eil mi 
ciallachadh an so ana-creideamh nan cinneach, no an 
t-sluaigh sin aig nach 'eil am focal no meadhonaibh nan gràs, 
tha iadsan 'nan ana-creididh ; no ana-creidimh luchd- 
aideachaidh nach 'eil air am breth a ris, ach ana-creidimh 
anns a' Bhlobul, an Scriobtuir a bhi o Dhia, muinntir ris an 
abair sinn anns a Bheurla infidels. Tha iad ag aicheadh an 
Scriobtur gu 'n e focal Dè, nach 'eil ann ach mealladh, ag 
ràdh gu leòir reusan nàdur an duine gu theagasg, gu 
dhleasnais fhoillseachadh da. A nis do bhrigh gu 'n e am 
focal toil fhoillsichte Dhia a ta air a dheachdadh uile leis an 
Spiorad Naomh, agus rioghailt teagasg agus dleasnas, agus 
meadhon sònruichte ath-ghineamhain, creididh agus naomh- 
achaidh daoine, tha ana-creidimh an toil fhoillsichte Dhia na 
ni a ta mar thuil a giulan air falbh daoine o Dhia, agus o 
eagal. 'Nuair a ta an Diabhol a faotainn aireamh air falbh 
anns an ni so, am measg sluagh aidmhealach, a ta e teachd 
a steach mar thuil. 

2. Saobh chreidimh. 'S e sin beachdan mearachdach air 
an fhiriun, focal Dè. An uair ge do tha muinntir aig 
aideachadh an Sgriobtuir a bhi o Dhia, gu'n e focal an Dè 
bheò, a ta iad a caidreadh, agus teagasg beachdan mearach- 
dach mu thimchioll, gu sònruichte a thaobh firinnean sòn- 
ruichte an fhocail air am bheil slàinte pheacach a seasamh. 


Mar luchJ-leanmhuinn Shocinus a ta 'g àicheadh diadhachd 
Chriosd agus 'fhulangais agus a bhàs a bhi na iobairt rèite 
an àite pheacach. Mar na Papanaich, a ta le an toirt da 
am Papa mòr cumhachd gu peacaidh a mhaitheadh, nan 
iobairt ann an ifrinn, 1 a deanadh eadar mheadhonair do'n 
òigh Muire, do ainglibh, agus do naoimh, ag aicheadh 
teagasg an fhireanaichidh tre chreididh an Criosd, agus 
fulaing binn purgadaireachd, agus iomadh saobh-chreidimh 
eile, a' toirt air falbh, aig aicheadh Chriosd mar Righ 
Eaglais, iobairt, eadar-ghuidhe, agus gu bheil dòigh eile gu 
glanadh o pheacadh ach le feartan 'fhola, agus a Spioraid. 
Mar iadsan mar an ceudna a ta 'g aicheadh iomlanachd 
truailleachd nàduir, feum ath-ghineamhuin, agus obair an 
treas Pearsa, agus naomhachd a bhi feumail. 'S e na ponga 
so do'n fhirinn air am bheil slàinte anama daoine, agus 
onair, agus glòir Dhia a seasamh am measg pobull aid- 
mheileach. Agus a ta fhios aig an Diabhol air so, agus a 
ta e saoithreachadh chum inntinn daoine a dhorachadh agus 
a thruailleadh do'n taobh, agus an uair a ta soirbheachadh 
leis am measg pobull aidmheileach a ta e teachd a steach 
mar thuil. Is aithne da mar an ceudna an t-àm freagarrach 
air a shon so, an uair a ta cumhachd na diadhachd iosal am 
measg pobull aidmheileach, an uair nach 'eil ach beagan air 
an dusgadh agus air an iompachadh nam measg. 

3. Cleachdaine peacach, aingidh agus an-diadhaidh, mi 
noamhachadh latha Dhia, fec-lmhoireachd agus talmhaidh- 
eachd, neo-ghlanas, misg, ruidhtearachd, macnus, breugan, 
goid, etc. Is iad so toradh mearachdan agus pobull a 
thilgeadh dhiubh eagal Dè. An uair a ta cleachdaine ain- 
diadhaidh mar so a' fàs lionmhor, a ta iadsan a ta gluasad 
annta air fàs dàna, a deanadh dimeas agus tàir air rioghailt 
agus ùghdaras 'eaglais. Tha nàmhaid a teachd a steach 
mar thuil. Tha ain-diadhachd a togail a cinn, a fàs treun. 
Maille ri so tha mar an ceudna gluasad neo-fhacailhch agus 
pheacach luchd aideachaidh diadhachd. Tha na nithe so fa 
leth mar thuil aindiadhachd a giùlan an t-sluaigh air falbh 
o Dhia, o eagal, o ùmhlachd, agus o fhior sheirbheis Dè ; 
agus aonaidh iad so uile le chèile an aghaidh Chriosd, an 
aghaidh a shoisgeil agus a phobuill. 

1 Perhaps Purgatory. 


II. Tha so ga 'r toirt gus an dara ni, 's e sin gu de e a 7 
bhratach a ta so, agus i bhi air a togail suas. Tha feum na 
bratach soilleir, tha i air son feachd no armailt, gu iomachd, 
air son a chath, agus buaidh, tha i air son seoladh, misneach- 
aidh. Anns an Scriobtuir a ta i ciallachadh caochladh 
nithe. Tha i ciallachadh Chriosd, cuspair a chreididh agus 
na slàinte air son peacaidh 1 a bhi teachd da ionnsuidh, agus 
mar an ceudna ceann agus ceannard a shluaigh Isaiah xi. 10. 
2. 'Gràdh Chriosd da phobull, gràdh Chriosd, Dan Sholamh 
ii. 4, "Thug e mi do thigh an fhiona agus bi a bhratach 
tharum gràdh." 3. Tha i a ciallachadh an t-soisgeil no 
firinnean sònruichte agus luachmhor an t-soisgeil, Isaiah xlix. 
22, lxii. 10. Tha a bhratach so a bhi air a togail suas an 
aghaidh an nàmhaid, firinnean an t-soisgeil a bhi air an 
togail suas le solus, agus cumhachd an aghaidh tuil mear- 
achdan Shatan a ta cur teicheadh orra, a toirt buaidh. 

An uair a ta Satan a' briseadh a s teach mar thuil tha na 
firinnean air an dorchadh, air an truailleadh le daoine, agus 
gun bhuaidh aca ; ach an uair a ta iad air an togail suas le 
solus agus cumhachd tha buaidh aca an cridheachan daoine. 

1. Firinn iomlanachd truailleachd agus cionta chlann 
nan daoine, gu bheil iad gu h-iomlan gun mhaith sam bith 
annta, agus fodh bhreitheanas an ditidh. 

2. Firinn diadhachd Pearsa Chriosd. Rinneadh am focal, 
etc. An rèite iomlan a rinn e le 'bhàs an àite pheacach. 
Feum na slàinte iomlan a thug e steach le 'bhàs, f hireantachd 
iomlan, agus gur ann a mhàin tre chreididh na phearsa mar 
Fhear-saoraidh, na fhireantachd iomlan, a ta peacaidh air 
am fireanachadh am fìanuis Dè — teagasg sònruichte na ath- 
ghineamhain, agus naomhachd, etc. — agus dreuchd an 
Spioraid am beòthachadh, an soillseachadh agus an naomh- 

Tha 'bhratach so a bhi air a' togail suas a ciallachadh 
nam firinnean so a bhi air an cumail a mach le solus agus 
cumhachd an aghaidh mearachdan an nàmhaid. 

A tus an inntinnean agus an cridheachan daoine a ta gu 
searmunachdh, gu cumail a mach, gu fianuis a dheanamh 
orra mar an cridheachaibh nan abstol air latha na Caingis, 
an inntinn, an cridhe Luther agus Chalvin, agus an àm an 

1 sinners. 


2. An sin an inntinnean agus an cridheachan an t-sluaigh, 
tre cumail a inach, a' searmonachadh nan firinnean so le 
solus, eud, agus cumhachd, an dearbhadh air peacadh, olc a' 
pheacaidh, an eòlas air Criosd 'na mhaise, na iomlanachd, na 
ghlòir, agus na shaorsa mar Shlànuighear, an ioraisleachadh, 
an ath-nuadhachadh agus an toirt pheacach gu ùmhlachd 
Chriosd. An sin tha Criosd a bha air adhladh (buried), le 
dorchadas agus mearachdan Shatan, air a thogail suas mar 
bhratach do 'n t-sluagh. Da ionnsuidh-san iarraidh iad. 
An sin bithidh teiclieadh air a chur air an nàmhaid, caillidh 
fheachd an neart agus bithidh a rioghachd an cridheachan, 
an caitheadh beatha daoine, a tuiteam mar dhealanach o 
nèimh. An sin bithidh pobull Dè treun air son na firinn, 
agus an naimhdean gun neart. 

3. Tha so ga 'r toirt gus an treas ceann, gu'n e Spiorad an 
Tighearna a ta togail suas na bratach so. Tha e deanamh 
feum do ionstruimte ach 's an uaith-san a ta cumhachd, 
" Cha 'n ann le neart no le cumhachd, ach le mo spiorad-sa, 
deir Tighearna nan sluagh." — Zech. iv. 6. " 'S e an Spiorad 
a bheòthaicheas." Tha an cumhachd ceudna, an Spiorad 
ceudna a dheachd an fhirinn feuraach gu beannachadh, gu 
deanadh eifeachdach chum beòthacbaidh, soillseachaidh agus 
ath-nuadhachaidh. Tha e nis an làn dearbheachd an Spioraid 
agus an cumhachd. 'Nuair a ta Spiorad an Tighearna 
togail suas na bratach, tha am focal, cha 'n ann mar fhocal 
duine, ach mar fhocal Dè. Is e an fhirinn focal an De 
bheò, agus ag oibreachadh gu eifeachdach annta-san a ta 
creidsinn, "Do Spiorad fèin da'n cruthachadh ris cnirear 
leat a mach." "Anns an latha sin dòirtidh mi air tigh 
shaibhidh," etc. 


1. Feudaidh sinn fhaicinn o na nithe so ciod e an 
nàmhaid a bhi teachd a steach mar thuil am measg pobuill 
no sluaigh aidmheileich, gu n'e e bhi truailleadh inntinnean 
daoine le beachdan mearachdach air firinn Dè agus an sin 
'ga toirt gu cleachdadh agus caithe-beatha mi-dhiadhaidh. 
Agus feudaidh sinn fhaicinn gu bheil e teachd a steach mar 
thuil 'nar lathana, mòran aig aicheadh firinn focal Dè. 
Mearachdan agus saobh-chreidimh a meadachadh, cumhachd 
Eaglais na Roimh, duine a' pheacaidh, mac an sgrios, aig 


èiridh agus a meadachadh, cumhachd Chriosd mar Righ 
Shion, Eaglais, air aicheadh, agus firinnean a chreididh 
Chriosduidh, teagasgan an t-soisgeil. Creidimh Mhohammed, 
nan Iudhach a ta 'g aicheadh teachd a Mhessiah, agus gach 
seòrsa eile air a mheas co maith ri teagasg agus aideach a 
Chreididh Chriosduidh. Ain-diadhachd a meudachadh, agus 
gnùis agus ùghdaras air a thoirt doibhsan a ta toirt gnùis 
do na pheacadh, agus gach seòrsa dhiubh so aig aonadh ri 
chèile an aghaidh, agus chum cuir as do'n na teagasgan agus 
na rioghaltan sin a shaor sin mar phobull, agus mar rioghachd 
o dhorchadas iodhal-aoraidh agus o ain-tighearnais duine 
'pheacaidh, etc., agus a thug saorsa agus soirbheachadh 
dhuinn mar rioghachd. 

2. Co feumach agus a ta gu biodh Spiorad an Tighearn 
a togail suas bratach nar measg an aghàidh tuil an nàmhaid. 
Gu biodh e dusgadh fianuisean soilleir, beò, eudmhor agus 
cumhachdach, 'nur measg, agus gu biodh e beannachadh na 
firinn gu dusgadh, gu iompachadh agus ath-nuadhachadh 
pheacach, agus gu ath-bheothachadh agus glanadh a phobuill. 
Agus tha misneach gu tagar 1 ri Dia air a shon so, oir tha 
fuigheal an Spioraid maille ris, agus tha ghealladh an uair a 
thig an nàmhaid a steach mar thuil gu tog e suas bratach 
na 'aghaidh. Ged nach airidh sinne air a so agus ged nach 
dean E e air ar son-ne, gidheadh ni se e na àm fèin air son 
ainme fèin. Ach leigibh learn a' ràdh, ma thig an Tighearna 
mar so, ma thogas e suas bratach an aghaidh nam mearach- 
dan agus ain-diadhachd ar latha, nach ann air an dòigh a ta 
mòran a saoilsinn, agus mòran a ta deanadh fuaim nar measg ; 
gabhaidh e glòir na h-oibre da fèin. Cha tig e chum daoine a 
thogail suas nam beachd fèin, ach thig e an rathad iorais- 
leachaidh, an rathad brÒD agus nàire, etc. 

3. Tha fios agaibh cheana air aobhar ar cruinneachadh 
an so an di.ugh gur ann chum cuimhne a chumail air co- 
chruineachdadh ard-sheanadh Eaglais na h-Alba an Glasgow 
da cheud bliadhna o'n am so, co-chruinneachadh a sheas co- 
fior agus treubhanta air son nan teagasgan agus nan 
rioghailtean a bha air an suidheachadh an àm Ath- 
leasachaidh nar rioghachd, agus sin an uair a bha oidhirp 
air a thoirt leis an nàmhaid tre na cumhachdan a bha 
rioghladh agus daoine truaillidh air mearachdan agus iodhal- 

1 tagradh. 


aoraidh Eaglais na Roimh a thoirt a steach a ris mar 
thuil. Thog Spiorad an Tighearna annta-san agus leosan 
bratach suas. Feudaidh sinn smuainteachadh ciod an 
tomhas saoibhir do'n Spiorad mar Spiorad eolais, gliocais 
eud-diadhaidh, agus neart a ghabh còmhnuidh orra. An 
Spiorad sin a thàinig air latha na Cuingis mar theme air na 
h-abstoil, agus a rinn co treubhach iadsan a bha co eagalach 
agus gealtach a roimhidh. An Spiorad sin tre na bhratach a 
thog iad, na fianuis a rinn iad air bàs agus ais-èirigh Chriosd, 
agus àrdachadh mar Phrionsa agus Shlànuighear gu deas 
làmh na mòrachd, etc., a bhior nan cridheachaibh tri mile 
a roimhidh a dh' aicheadh Criosd, a cheus e le olc am 
peacaidh, agus a thug iad gu bhi cur meas air mar Shlàn- 
uighear agus Phrionsa na Beatha. Air learn gu bheil mi 
faicinn an Spioraid ceudna an tomhas a teachd agus 
'gabhail tamh air buil a cho-chruinnich sin mar ghaoith ro- 
threun, mar theine, agus teangaibh sgoilte, gu seasamh air 
son na firinn, gu bratach a thogail suas air son Chriosd an 
aghaidh nàmhaid, agus esan agus armachd air an lot a' 
teicheadh. Deanamaid an ni ceudna aig amharc da ionn- 
suidh-san aig am bheil fuigheal an Spioraid. 1 

Nigg, 20th November, 1838. 

1 Preached in Rosskeen Church in commemoration of the Assembly 
held at Glasgow, 1638. 



2 Cobint. v. 21.—" Oir rinn 's e esan do nach b' aithne peacadh na 
iobairt pheacaidh air ar son-ne ; chum gu bitheamaid air ar 
deanamh 'nar fìreantachd Dhè ann-san." 

BHA Cormtus 'na bhaile do Achaia, far an do phlantaich 
Pol eaglais. Air dha am fagail, thàinig iomadh 
truailleachd nam measg. Am pairt le luchd teagasg 
mealtach, agus mar an ceudna le misg agus geòcaireachd. 
Thug so air an abstol a' cheud litir a scriobhadh do 'n 
ionnsuidh air son an seòladh agus an cronachadh. Chaidh 
an dara litir so a scriobhadh da 'n ionnsuidh bliadhna an 
•dèigh na ceud aon, chum am misneachadh agus an daigh- 
neachadh 's an fhìrinn. 'S a' chaibidil so tha e an tùs a 
leigeil ris dhoibh ciod a bha ga chumail-san agus a bhraithre 
suas fo 'n uile thrioblaidibh, dochas no earbsa na beatha 
maireannaich. Tha e an sin a cur air cèill ùghdarais mar 
theachdaire o Dhia, agus ag labhairt air dà ni feumail do 
gach aon ma bi iad 'nam fior-chreidimh 1 ann an Criosd — 
ath-ghineamhuinn, no nuadh chruthachadh — agus rèite ri 
Dia. " Ma tha neach 's a bith an Criosd is creutair nuadh e, 
chaidh na seann nithe seachad, feuch rinneadh na h-uile 
nithe nuadh." Agus an sin a cur an cèill a theachdaireachd, 
a guidhe orra a bhi rèidh ri Dia. Agus ann a briathraibh 
ar teagasg, tha e leigeil ris daibh an stèigh no grunnd air a 
shon so, agus a deanadh feum deth mar argumainte gu 
misneachadh agus gu brosnachadh gu èisdeachd li teachd- 
aireachd na slàinte. Oir rinn 's e esan do nach b' aithne 
peacadh na iobairt-pheacaidh air ar son-ne ; chum gu bith- 
eamaid air ar deanamh 'nar fìreantachd Dhè ann-san. 

Anns na briathraibh so tha tri nithibh chum am bheil 
rim orm 's an àm so air na 'n inntinnibh a threòrachadh. 

/. Naomhachd an Eadar-mheadhonair, cha b' aithne dha 

II. Gu robh Criosd air a dheanamh na pheacadh, no na 
■iobairt air son peacaidh. 

1 fior-chreidmhich. 


III. A chrioch air son an robh e air a dheanamh na 
iobairt-pheacaidh, chum gu bidheamaid air ar deanadh nar 
fìreantachd Dhè ann-san. 

A rèir an òrduigh so tha sinn air tus gu bhi labhairt air 
naomhachd an Eadar-mheadhonair. Cha b' aithne dha 
peacadh. Tha e feumail duinn an so a thoirt fainear ciod e 
peacadh, agus cha chomasach mise freagair as fearr a thoirt 
do na cheisd so na tha againn ann an Leabhar ath-ghearr nan 
Ceisd a bhuineas do Eaglais na h-Alba. 'S e peacadh 
easbhuidh 's a bith a bhi cosmhuil ris, no briseadh air lagh 
Dhè. 'S e peacaidh easbhuidh bhi cumta an gràdh agus ann 
an umhlaehd ris an ni a tha lagh Dè ag iarraidh, no brisidh 
J s a bith air, am beatha no an cleachduinn. Tha an lagh ag 
iarraidh dà ni, a cheud aon a bhi cosmhuil ri lagh Dè, an 
dara aon, gun briseadh 's a bith a dheanamh air ; no bhi 'ga 
mhineachadh le sàmhladh nàduir ; an t-òr a ta air a 
ghnàthachadh 's a dùthaich so 's èigin da a bhi a rèir na 
rioghailt no an lagh — feumaidh an tomhas, no an 
cudthrom ceart a bhi ann a ta lagh na rioghachd 'ga iarraidh, 
ach ge do bhitheas an cudthrom ann mur bi e glan, do òr 
ceart, cha seas e. Mar so cha 'n e a mhàin gur e peacadh 
briseadh air lagh Dè, ach 's e easbhuidh teachd a nios le 
iarrtais an gràdh, am meas, an gloinid, agus an ùmhlachd do 
Dhia, agus d' ar coimhearsnach. A nis ma bha Criosd gun 
easbhuidh 's a bith a thaoibh an lagh agus nach do bhris e 
riamh e, cha b' aithne dha peacaidh. Ach gu so a dhearbh- 
adh bheir sinn fainear 's a cheud àite nach robh peacadh 
gin aig Criosd. Bha e air a chruthachadh naomh saor o 
thruailleachd. Tha na h-uile do shliochd Adhamh a tha 
teachd a nuas uaith trid ginealachadh gnàthaichte air an 
ginthm ann am peacadh, agus a teachd a dh' ionnsuidh an 
t-saoghail ann an aingidheachd. Ach bha Criosd air a 
ghintinn le cumhachd an Spioraid Naoimh, a rèir briathra 
an aingil ri Muire, " Thig an Spiorad Naomh ort, agus 
cuiridh cumhachd an Ti a's àirde sgàil ort, uime sin an ni 
naomh a a bheirear leat goirear Mac Dè dheth." Bha e 
naomh ann na nàdur, freagarrach do lagh an Athar. Ach 
mar dhuine, bha e ceangailte a bhi toirt ùmhlachd iomlan 
do lagh 'na nàdur agus na chaithe-beatha, agus rinn e sud 
an còmhnuidh. 


2. Cha 'ne mhàin gu robh e naomh na nàdur ach thàinig 
•e nios le uile iartaisibh an lagh, thaoibh gràdh agus 
ùmhlachd do lagh cha robh easbhuidh sa bith ann, cha 'ne 
amhàin nach robh ni sa bith ann an aghaidh lagh, ach thàinig 
e nios le uile iartaisibh an lagh, na ghaol, na mhiannaibh 
agus na chaithe-beatha, agus ghradhaich e a chomhairsneach 
mar e fèin. Bha e miannachadh oiatha an anama, umhal da 
phàrantaibh, agus do ghnàth dol man cuairt a deanarnh 

Mar dhuine agus mar Isralach bha e fodh lagh na deas 
.ghnàth, agus rinn e ùmhlachd a thoirt da, bha e air a 

A ris bha Criosd fodh lagh chùmhnant nan gràs mar 
eadar-mheadhonair. Cha 'n 'eil lagh Dè a ta air a chur sios 
anns na deich aithnidh aig iarraidh gu biodh neach sa bith 
a teachd fo bhochdain, truaghaibh agus bàs, mur dean e an 
lagh a bhriseadh. Ach ge do bha Criosd naomh ann fèin, 
bha e ? na dhuine trioblaideach agus eolach air bròn, gidheadh 
-ann 'na uile bhròin bha e umhal, toilicht a bhith f ulang, 
'nuair a chàineadh e cha do bhagar e. bha e balbh mar uan. 
Ann 'na uile thrioblaidibh agus f hulangasaibh bha e toileach. 
oir bha e umhal gu bàs eadhon bàs a chroinn-cheusaidh. 

B e lagh a' chùmhnant gu gabhadh e nàdur an duine, 
agus annsa nàdur sin gu fuiling e dimeas, ocras, 
àinhghar, gu giùlanadh e mallachadh a lagh, gu dòirteadh 
e mach anam gu bàs, air son a phobuill a thug an 
t-Athair da ; agus rinn Criosd gach ni dheth sud 
gu toileach, bha e glan naomh, agus umhal anns gach ni, 
" feuch tha mi teachd a dheanadh do thoil a Dhè." Cha robh 
easbhuidh sa bith air ùmhlachd Chriosd do lagh na modh- 
anaibh, no do lagh cùmhnant nan gràs. Bha e glan gim 
spot gun smal. Ach b' e Mac Dhia, an dara pearsa do'n 
Diadhachd mar eadar-mheadhonair, glòirmhor ann fèin, 
naomh, neo-lochdach agus eadar-dhealaichte o pheacaidh. 
Gidheadh ged nach b' aithne dha peacadh bha e air a 
dheanamh na pheacadh, no na iobairt-pheacaidh air son a 
phobuill. Tha so 'gar treòrachadh gus an dara ceann gu 
bhi leigeil ris gu robh Criosd air a dheanadh na pheacadh, 
oir rinn 'se esan do nach b' aithne peacadh na iobairt 
pheacaidh air ar son-ne, churn gu bitheamaid nar fireantachd 
Dhè annsan. 


Tha e feumail duinn an so thabhairt fainear nuair a tha 
e air a ràdh gu robh Criosd air a dheanadh na pheacadli, 
nach 'eil sin r'a thuigsinn gu robh e air a dheanadh na 
pheacach. Cha robh a nadur air a thruailleadh leis, ach gu 
robh peacaidh a phobuill air a chur as a leth. Tha focal 
peacadh anns 'sa chànain Eabhrach air a ghnàthachadh leis 
a mhuinntir a dh' eadar-theangaich e chum na Greigeis air 
son iobairt-pheacaidh, ann 's a robh cionta an neach a rinn 
an lochd air a dheanadh thairis a rèir lagh na deas-ghnàth 
air an iobairt. Mar chomhara air a so leig e làmh air ceann 
na iobairt agus bha i air a marbhadh an làithir an Tighearna 
a dheanadh rèite Lev. iv. 22. Bha na h-iobairtean ud nan 
samhladh air Criosd. Sheas Criosd a rèir cumhnant na'n 
gràs ann an àite a phobuill mar an urras, oir mar a seasadh 
e nan àite ciod mar bhiodh e ceart gu bitheadh saoithir, no 
àmhghar, no bàs aig-san a bha naomh 'g a fhulaing. Ach 
air da seasamh an àite nan ciontach, chaidh am peacaidh a 
mheas thairis da, bha iad air an cur as a leth, agus uaithe 
so chi sibh aobhar gach trioblaid agus sgrios, agus 'gheur 
leanmhuin a bha aig Criosd. 

1. Bha Criosd air fhaoitinn 'na pheacach a rèir cùmhnanta 
nan gràs le peacaidh a phobuil a bhi air a chur as a leth 
leis an Athair, agus uime sin bha e 'na dhuine dhoilghiosan 
agus eolach air bròn, a fulang ocras, sgios, agus tàir an 
t-sluaigh, air a bhuairidh le daoinibh agus le droch &piora- 
adaibh ; chuir an t-Athair peacadh an t-sluaigh thagta as a 

2. Do bhrigh gu robh peacadh air a chuir as a leth agus 
gu do ghabh e ris, bha e le lagh agus ceartas air fhaoitinn 
ciontach, toiltineach air a pheanas a tha peacadh 'ga thoil- 
tinn. Agus ma tha gach aon pheacadh a toiltinn fearg 
agus mallachadh Dè, ciod an fheirg agus am rnallachadh 
fodh 'n d' thàinig Criosd, 'nuair a bha peacaidh gin agus 
gniomh nam miltean mhac agus nighean a bhitheas air an 
toirt gu glòir leis, air a chur as a leth. 

3. A rèir mar bha iadsan fo lagh aig aideachadh am 
peacaidh le làimh air ceann na h-iobairt, rinn an t-Athair a 
làmh a leigeil air Criosd, thàinig Criosd dlùth do 'n Athair. 
Bha peacaidh na h-eaglais, no an t-shluaigh thaghta uile air 
an cur a leth Chriosd nam meud agus nan dreach, thainig 
iad dlùth air anam naomh. 


A ris air do Chriosd a bhi mar so air fhaotainn ciontach 
bha am peanas a bha iad a toiltinn air a leagail gu laghail 
air Criosd. Ciod an sealladh agus am mothachadh a bha 
aige ann an garadh Gethsemane air fèirg agus corruich an 
Athar an nair a thuit e air an talamh agus a rinn e 
ùrnuigh ni bu durachdaidh, agus trid amhghar a bha fallas 
mar bhraona mora falla a tuiteam chum na talmhainn. 
ciod an teine do fhèirg a bha na anam an sud a thug air a 
chorp a bhi 's a staid ud. A sud cha robh neach do na 
h-Iudaich, no do na Romanaich chum a bhualadh. 

Air a chrann-cheusaidh bha e air a dheanadh na iobairt 
air son peacaidh. Fodh 'n t-seann tiomnadh bu ghnàth le 
teine teachd a nuas o nèimh agus na h-iobairtean a' losgadh, 
ach cha robh sud ach na shamhladh air an dòigh air an robh 
Criosd air iobradh, thàinig fèirg an Athar a stigh da anam 
gus an robh e air leaghadh mar chèir a taobh a stigh dheth, 
Dh' fholuich e gnùis gràidh uaidh, agus bha air fhàgail ann 
dorchadas tiugh, a fulang peanas a pheacaidh, a thug air 
glaodh mach, " Mo Dhia, mo Dhia, com 1 a thrèig thu mi ?" 
Dh' fhuiling e mar an ceudna am bàs nàdurra, chaidh 
dealachadh eadar 'anam agus a chorp. Thug am peacadh 
am bàs a steach do 'n t-saoghal, thàinig am bàs air na h-uile 
do bhrigh gu 'n do pheacaidh na h-uile. Cha do pheacaidh 
Criosd e fèin, agus cha robh ceart aig a' bhàs air, ach do 
bhrigh gu 'n do sheas e an àite a phobuill, a rèir lagh a 
chùmhnant thàinig am bàs air. 

III. Co rinn Criosd na pheacadh % 'Sean t-Athair, a rèir 
briathraibh ar teagasg, oir rinn 's e esan, etc. 

'S e an t-Athair a fhuair a mach Criosd, agus a chur air 
leth e air son na h-oibre o shiòrruidheachd, agus ann an 
coimhlionadh na h-aimsir a dh'ullaich corp da. Ach 's e an 
t-Athair a chuir peacaidh na h-eaglas as leth Chriosd. Agus 
mar bhreitheamh bhean e ris. 'S e leag am peanas air. 
Duisg, a chlaidheamh. 


1. O'n teagasg so feudaidh peacaidh misneach a ghabhail 
gu bhi ag iarraidh tròcair. An d' rinn Dia a leithid a 
dh' ulmachadh air son pheacach, an d' rinn e Criosd a thoirt 

1 c'uim. , 


seachad, agus an do leag e air-san mallachadh an lagh chum 
gu biodh peacaidh air an tearnadh, agus nach 'eil e toileach a' 
bhi a nis a tearnadh pheacaidh. Cha robh ni 's a bith air 
taobh peacaich 'ga bhrosnachadh gu sud a dheanadh, shruth 
e gu h-iomlan o ghean maith a ghaoil. 

2. An d' rinn Criosd gach ni a rèir a chumhnant a choimh- 
lionadh, an d' thug e ùmhlachd iomlan seachad, an d' thug e 
anam agus a chorp seachad na iobairt iomlan ghlan, an robh 
gach ni air a choimhlionadh leis ; agus nach 'eil slàinte ami 
air son pheacach, uaithe so tha gach ni ullamh air taobh 
Dhè agus tha misneach aig peacaidh a bhi 'g iarraidh 

3. Nach feud sinn o 'n teagasg so eiseimplir an abstoil a 
leantuinn, a tha air a cur sios 's a cho-theagasg, gairm air 
peacaidh pillidh, seadh guidh orra an àite Chriosd a bhi 
reidh ri Dia ; oir rinn 's e esan do nach b' aithne peacadh na 
iobairt pheacaidh chum gu biodh peacaidh air an deanadh 
nam fìreantachd Dhè annsan. 

i. O'n teagasg so feudaidh muinntir aig a bheil moth- 
achadh air peacaidh misneach a ghabhail. A bheil eagal 
oirbh gu bheil ar peacaidh co mòr, co an-tromaichte agus 
nach 'eil trocair air ur son. Chaidh ulmhachadh a dheanadh 
air son peacaidh mhòr. Tha 'n Slànuighear mòr agus iomlan 
a dh-ulmhaich Dia, rinn e iobairt iomlan a thoirt seachad ; 
glanaidh a nis fhuil o gach peacaidh. Agus tha tròcairean 
Dè a nis mòr annsan. A bheil sibh fo eagal nach gabh e 
ribh ? Am bheil an Diobhal air son mi-chliù a thabhairt 
duibh air Criosd, aig ràdh ribh nach 'eil e toileach ? Na 
bitheadh eagal oirbh do ni so. Tha Criosd toileach. 
Seallaidh riumsa, a deir e, o uile iomalaibh na talmhainn, etc. 
Shaoir e peacaidh mhòr roimh so, Manasseh, Muire Mag- 
dalene, Saul o Tharsus. " Thigibh a m' ionnsuidh-se sibhse 
uile a ta ri saothair agus fo throm uallaich agus bheir mise 
fois duibh." Cha 'n 'eil ach bàs duibh gun teachd d'a 
ionnsuidh. Thigibh, etc. 

5. Faicibh o'n teagasg so ciod e an t-olc a bhith cur cùl 
ri Criosd. An d' rinn Dia a leithid a dh' ulmhachadh air 
son peacaidh, a do chur e Criosd chum an t-saoghail agus an 
do leig e air-san mallachadh an lagh, agus a bheil e nis 'ga 
thairgse dhuibh-se le uile bheannachdan agus a saoil sibh nach 
*eil a bhi cur cùl ris na olc ro-mhòr an sealladh Dè. Tha 


sibh a deanadh dimeas air a ghliocas, air a ghaol, agus air 
fhìrinn. Ach cò do bheil sibh a deanamh roghainn an uair 
a ta sibh a deanamh dimeas air gairm Dhia, agus air Criosd ? 
Tha don t-saoghal, do'n fhec-il ,do na pheacadh, agus dar 
gliocas fèin. Smuaintichibh, guidhim oirbh, ciod a ta sibh a 
deanamh agus pillibh gun dàil. 

Fadheoidh feudaidh sibh fhaicinn o'n teagasg so nach d' 
theid neach as m' a ni e dimeas air Criosd. An drinn an 
t-Athair am mallachadh a leigeil air Criosd, nach do 
chaoimhinn e esan a b'a mac a ghràidh, agus an caoimhinn e 
thusa, o pheacaidh ? Cha chaoimhinn, o pheacach, oir cionnas 
a theid sinn as, ma ni sinn dimeas air slàinte co mor 1 




Psalm 1. 22. — " Smuainichibh a nis air so sibhse nach cuimhnich 
Dia ; air eagal gu'n reub mi as a chèile, gun neach ann a 

AN Dia cumhachdach agus siorruidh a ghairm na h-uile 
nithe a neo-ni le focal a chumhachd, labhair e o 
Bheinn Shinai mar reachd-thabhartair, o Bheinn Shion mar 
Shlànuighear, agus an uine ghoirid labhraidh e ris a chinne- 
daoine uile agus gairmidh e iad an làthair caithir a bhreith- 
eanais. Bithidh an là soluimte so do na h-aingidh uile 
na là fèirg agus foilseachadh ceart-bhreitheanas Dè, agus 
aidichidh nèamh agus talamh ceartas na binn a bheir e 'nan 

Feudaidh suil a bhi aig an t-salm so ri teachd Chriosd 
anns an fheòil, agus am breitheanas a thàinig air na 
h-Iudhaich air son cùl a chuir ris mar Mhac Dè, agus Shlàn- 
uighear pheacach ; ach tha sùil shònruichte aige an t-salm 
ris a bhreitheanas deireannach, " Oir shuidhich Dia là anns 
an toir e breth air an t-saoghal." "Feumaidh sinn uile 
seasamh an làthair catliair-breitheanas Chriosd chum 
cimntas a thoirt anns na h-uile nithe a bhitheas air an 
deanadh linn 's a choluinn, mas maith, no olc iad." 

Annsma briathraibh tha an Tighearn am breitheamh a 
toirt comhairle agus rabhadh do dhaoine a ta air an t-slighe 
gu siorruidheachd, a' di-chuimhneachadh Dhia agus beò ann 
an cleachdannaibh a' pheacaidh. Dh' fheudadh Dia leigeadh 
leibh dol air aghaidh 'nar ceannairc agus 'nar 'n-eusontas 
gus an itheadh sibh do thoradh ur gniomhara, gun chomh- 
airle, no rabhadh sam bith tuillidh a thoirt duibh ; ach tha 
Dia maith, cha 'n 'eil tlachd 'sam bith aige ann bhur bàs 
aingidh. Agus 'na mhaitheas tha e cur an cèill duibh, nach 
'eil e neò-shuimeil mur n-oibribh, gu bheil a shuil oirbh, gu 
"bheil e comharrachadh 'ur caithe-beatha neo-chùramach ain- 
diadhaidh, gu crònaich e sibh fathast, gu cuir e 'ur peacaidh 
uile n' ur làthair, agus 'g ar gairm a nis gu smuainteachadh 
air a so an àm, mu 'n gairm e sibh gu cunntas agus gun 
reub e sibh as a chèile le fheirg an uair nach bi tròcair no 


slàinte air bhur son, no neach 'sam bith gu còmhnadh leibh. 
Na abraibh a nis, is garbh an teagasg so, 's e còmhairle 
caraid a ta ann, rabhadh o Dhia na tròcair agus o Shlàn-, 
nighear pheacaich, 'teicheadh a nis o 'n fhèirg a ta ri teachd. 

Ann an labhairt air na briathraibh, ghairminn 'ur aire a 
dh' ionnsuidh dà ni sònruichte a ta anns na briathraibh. 

/. Am pobull, no cliù nan daoine ris am bheil an 
Tighearna } labhairt, chum bheil e toirt na comhairle, agus 
an rahhaidh am briathraibh ar teagaisg, sibhse nach cuimh- 
nich Dia. ladsan idle a ta di-chuimhneach Dhia. 

II. Qu'n dè a ta Dia ag radh riu ? Smuainichibh a nis 
■air a so, a luchd di-chuimhne air Dia, etc. 

I. Am pobull ris am bheil an Tighearna 'labhairt, da 'm 
bheil e toirt na comhairle, agus an rabhaidh so. ladsan 
nach cuimhnich Dia. Sibhse, a deir e riu, nach cuimhnich 
Dia. So an ainm, an cliù, luchd di-chuimhne air Dia. 

Ni, no neach a' dhi-chuimhneach, se sin gu'n smuainteach 
air, gun àite a bhi aige na 'inntinn, no cùram sam bith mu 

1. ladsan a ta di-chuimhneachadh Dhia, is muinntir iad 
nach 'eil àite aig Dia nan smuainte, aige a bhith, aig a 
bhuadhaibh, no aig a lagh. Tha an inntinnean làn do 
smuaintibh air nithe eile, agus tha iad air an gnàthachadh 
ma'n timchioll, ach cha 'n 'eil ùine aca gu smuainteach air 
Dia, no àite aig Dia nan smuaintibh. Tha Dia na choig- 
reach doibh air a dhi-chuimhneachadh mar nach biodh e ann. 
Tha iad toileach Dia a dhi-chuimlmeachadh, e bhi mar so 
na choigreach da'n smuaintibh, oir dheanadh Dia a bhi nan 
smuaintibh an sith, an solas, a mhilleadh. Feudaidh e 
bhith, agus tha gu cinnteach Dia aig àmaibh a briseadh a 
stigh air an smuaintibh, ach tha so neo-fhailteach, tha so 
toirt buaireas agus an-fhois daibh, agus fograidh iad Dia o'ri 
smuaintibh co luadh 's is comasach doibh, le dol chum an 
diomhanas, agus an cuideachdan fèm. C arson so, a dhream 
nach cuimhnich Dia ? C arson a ta smuainte mo Dhia 
cò an-shocrach neo-bhlasta duibhse 1 Gu cinnteach is e an 
t-aobhar gu bheil sibh cienntach agus n' ur naimhdibh da. 
Na'm biodh sibh 'nar càirde da, cha bhiodh a chùis mar so. 
A nis smuaintibh air an aon ni so, ma tha smuaintibh mo 


Dhia cò-trioblaideach duibh an so do bhrigh gu bheil 'ur 
coguis cionntach, ciod a bhitheas bhur smuainte mu Dhia 
dhuibh an uair a bhios bhur 'n inntinnean làn do Dhia, agus 
'ur coguisean beò-mhothachail air ur cionnta, grasa cosnaidb 
gu h-iomlan air falbh uaibh, agus dòchas agus tròcair gu 
siorruidh cailte ? 

2. Tha daoine a di-chuimhueachadh Dhia an uair a ta iad 
a dearmad aoradh Dhè. Buinnidh aoradh do Dhia. Feith- 
eamh air anns na dleasnais a dh' àithne e fèin. Tha so gu 
sònruichte filteadh anns a' cheud àithne. Cha 'n e a mhàin 
gu bheil ceart aig Dia air aoradh ach tha e 'g a àithne, agus 
tha e airidh air. A nis an uair a ta daoine a dearmad 
aoradh Dhè gu h-uaigneach agus gu follaiseach, a tionndadh 
an eiil ri seirbheis Dhia, tha iad gu cinnteach a di-chuimh- 
neachadh Dhia. Iadsan a ta beò, gun ùrnuigh uaigneach, 
gu'n aoradh Dhia nan teaghlaichean, iadsan a ta dearmad 
air aoradh follaisich Dhia air an t-sàbaid, tha iad a di- 
chuimhneachadh Dhia. A dhuine, a ta gun aoradh do Dhia 
ann do thigh, cionnus as comasach duitse a ràdh gu bheil 
thu cuimhneachadh Dhia 1 A dhuine a ta dearmadach air 
aoradh follaiseach Dhia, agus a' mi-naomhachadh na 
sàbaid le diomhanas, neo-churam, no leantuinn t-obair fèin, 
eionnas a ta e comasach duitse a bhi cuimhneachadh Dhia. 
Tha thusa gu cinnteach am measgna dream ljach cuimhnich 
air Dia. 

3. Iadsan a ta beò agus air an cleachdadh am briseadh. 
lagh Dè. 

'S e an Tighearn ar Fear-lagh, no reachd-thabhartair. 
Thug e lagh dhuinn, lagh nan deich aitheantain. Tha e 
labhairt ruinne annta, agus tha ùghdaras Dè aca. A nis an 
uair a ta neach gun suim aige do lagh Dè, gun ùghdaras aig 
lagh Dè thairis air, tha e di-chuimhneachadh Dhia. So an ni 
sònruichte anns a cho-theagasg, ach rèir an droch-dhuine, etc. 
" A ta fuath agad air f oghluim, thilg thu mo bhriathran air 
do chul." Mar nach 'eil àite aig Dia nan smuainte, nan 
cridheachan, cha 'n 'eil suim da bhriathraibh d'a lagh, 
cha 'n 'eil ùghdaras no cumhachd aige tharta. Tha 
iad 'ga thilgeadh air an cùl mar ni gun fheum, ga 
shaltairt fodh'n cosaibh. A 'leantuinn so mar thoradh a 
bhi briseadh lagh Dè, gaduidheachd, breugan, adhaltranas, 
neo-ghlaine, beum, misge, ruidhtearachd, mionnaibh. Tha 


iadsan a ta air an cleachduin anns na nithe so, nan luchd di 
chuimhne air Dia. 'S e an smuaintibh 1 fèin, an diomhanas 
fèin, agus an anamiana fèin, an lagh, agus an diabhul am 
maighstir d' am bheil iad a deanamh seirbheis. 

4. Iadsan a ta diultadh ùmhlachd a thoirt do Dhia air 
slighe an t-soisgeil. Tha Dia a' foillseachadh a Mhic mir 
Shlànuighear, a' gairm agus ag àithneadh do pheacaich 
gabhail ris air son slàinte. A nis sibhse a ta caitheadh 'ur 
beatha a diiiltadh Chriosd, an neo-shuim mu ùmhlachd a 
thoirt da ann an gabhail ra Mhac tha sibhse 'nar luchd di- 
chuimhne air Dia, nur luchd dearmad air a thoil. 

5. Iadsan uile a ta nan luchd-dimeas agus tàir air nithe 
Dhè tha iad a di-chuimhneach Dia, a di-chuimhneach focal 
Dè, ùghdaras Dè, seirbheis Dè, obair Spiorad Dè — iompach- 
adh, aithreachas, ath-nuadhadh, 2 diadhachd. Tha iad ann 
agus cha 'n e a mhàin gu bheil iad a dearmad so, gun àite 
aig Dia 'nan smuainte, agus a tilgeadh aitheantan agus 
aoradh air an cùl, ach tha iad nan cleachdaidhean agus nan 
cuideachdan a dòirteadh tarcuis air nithe Dhia ; a deanadh 
sùgradh mu thimchioll, agus a fanoid air Diadhachd, amhul 
a bha an làithibh a t-Salmaidh, " Do luchd nam misg ri àm 
am pòit a'm òran tha mi ghnàth." So a nis sibhse nach 
cuimhnich Dia. 

II. Gu'n dè a ta Dia ag ràdh ribh. Smuainichibh a nis 
air so, air eagal gu'n reub mi as a chèile, gun neach ann a 

Tha Dia an so a' toirt comhairle oirbh. Iadsan a tha 
di-chuimhneach air Dia, tha iad a' dol air an aghaidh gun 
smuaintich air ciod a ta iad a' deanamh, gun a bhi a 
smuainteach gu bheil Dia a' toirt an aire daibh agus nach 
'eil suim aige d' an oibribh ain-diadhaidh, do bhrigh nach 
'eil e air dòigh fhollaiseach a foillseachadh a bhreitheanais. 
"Shaol thu, o na bha mi am thosd gn robh mi gu tur mar 
tha thu fèin." Ach a nis smuainich air a so, cha 'n 'eil. Tha 
suim aig Dia ciod a ta daoine a deanamh air an talamh. 
Tha sùil Dhia orra, 'gan coraharachadh le suim cionnas a ta 
iad a buintinn ri 'ainm, ri aoradh, ri lagha, ri Mhac agus ri 

1 The dative often used in the MS. for the nominative. 
2 ath-nuadhachadh. 


1. Smuainich air a so, gu bheil Dia suidhichte air 
cunntas a ghabhail diot air son na nithe a ta thu deanadh. 

Cha 'n e a mhàin gu bheil sùil Dhia ort, a' tabhairt 
fainear cionnas a ta thu buintiim ri 'ainm, etc., ach bheir e 
thu gu cunntas. Tha iadsan a ta di-chuimhneachadh Dia 
a' saoilsinn gu leig Dia leò gun an toirt gu cunntas. C'àit, 
a deir iad, am bheil gealladh a theachd 1 Ach ciod a ta Dia 
a' freagairt ? Smuainich air, cronaichidh mi thu, cuiridh 
mi gach ni an òrduigh fa chomhair do shùil. Bheir Dia 
iadsan a ta 'ga dhi-chuimhneachadh a nis gu cunntas, 
cuiridh e gach ni a ta iad 'gadheanadh 'nanaghaidh, an tàir 
air, agus air ùghdaras, agus air a sheirbheis, an c-rdugh gu 
soilleir nam fianuis. Smuainich a nis bheir Dia gu cunntas 

2. Tha na briathra so a filleadh annta gu bheil fèirg ann 
an Dia an aghaidh a' pheacaidh. 

Tha iadsan nach cuimhnich Dia, na h-aingidh agus na 
h-eucoraich, a' smuaineachadh nach 'eil olc mc-r anns na 
nithe a ta iad a' deanadh, agus nach dean Dia maith agus 
tròcaireach an tilgeadh air falbh, ach tha fèirg ann an Dia, 
comharuichibh ciod a ta e 'gràdh, cronnuichidh mi thu, air 
eagal gu reub mi as a chèile thu. Tha fèirg, corruich 
naomh, ann an Dia an aghaidh a' pheacaidh. Cha 'n 'eil sith, 
a deir mo Dhia-sa, do 'n aingidh. Is teine dian loisgeach ar 
Dia-ne. Tha an fhèirg so, an teine so a ta ri teachd, a' 
feitheamh orra-san uile a dhi-chuimhnicheas Dia, a bhuan- 
aicheas ìaa'm mi-dhiadhachd. Smuainichibh air a so sibhse 
nach 'eil a' cuimhneachadh Dhia. 

Tha meud na fèirge so air a chumail am mach leis na 
briathraibh so, air eagal gu reub mi as a chèile sibh. Tha 
reubadh as a cheile a cumail a mach an t-àmhghar agus an 
truaighe is mo, call gach maith, sealbh gach truaighe, 
reubadh bith-bhuan le gàirdean neo-chriochnach trom 
Iehovah. Smuainibh, aingidh, a luchd di-chuimhne air Dia, 
air aoradh, air a lagh, air a Mhac, agus air a ghràs, air a 

3. Neo-chomas teasairgin as a làmh-san, gun neach ann 
a theasairgeas. Tha companaich agaibh a nis ann an 
seirbheis a' pheacaidh, a ta toirt misneach duibh ann an 
Dia agus nithe Dhia a dhi-chuimhneachadh. Tha mar an 
ceudna ar 'n an-a-miannaibh a' toirt solas feolmhor duibh. 


Tha an saoghal a toirt sòlas duibh, ach cha bhi aon diubh 
so, no ni sam bith eile comasach air bhur teasairgin o 
chorruich theintich dhion-loisgeach an Dia sin air a tha 
sibh a nis a di-chuimhneach, oir air am bheil sibh a deanadh 
tàir. Bha an Dia so comasach air a sheirbhisich dhileis a 
shaoradh o àmhainn theintich dhian-loisgeach Nebuchad- 
nessar, ach cha 'n 'eil lieach sam bith comasach air na 
h-aingidh a shaoradh o làmh cumhachd fèirge an Uile-a- 
chumhachdaich. Ge do bhiodh cumhachd na h-ifrinn agus 
an t-saoghail so air 'ur taobh an sin cha chomasach doibh 
bhur teasairgin. 

Ach bithidh iad uile nar 'n aghaidh. Bith diabhuil 'nar 
'n aghaidh an sin. Bithidh bhur companaich aingidh 'nar 
'n-aghaidh 'gar mallachadh. Bith ur 'nana-mianaibh 'nar 'n 
aghaidh, agus bhur coguis. Bithidh na naoimh agus na 
h-aingil naomh nar 'n aghaidh a cur an amen le'ur diteadh. 
Bithidh Crios d 'nar 'n aghaidh ag ràdh so iadsan mo naimh- 
dein a rinn fanaid air mo ghràs, air mo shoisgeil, air mo 
phobull. Bithidh Dia 'nar 'n aghaidh, agus co bhios leibh Ì 
Tiondachaibh sibh an sin nar 'n aghaidh fèin. Srnuainichibh 
a nis air na nithe so sibhse nach cuimhnich Dia. 


1. Thae soilleir o'nteagasg gu'm bidh iadsan a chaitheas 
am beatha a rèir na feòla, iadsan uile a dhi-chuimhnicheas, 
air an toirt gu cunntas agus air am peanasachadh le Dia. 
Tha cinnte air a so. 

2. Gabhadh na h-an-diadhaidh rabhadh. Tha Dia aig 
innseadh dhuibh na nithe so a nis chum as gu'm bitheadh 
sibh a' gabhail rabhadh, a' briseadh o na nithe so, a' teich- 
eadh o'n fhèirg a ta ri teachd. Gabhaidh comhairle Dhia. 
Gabhaibh rabhaidh o Dhia an diugh. 

3. Tha a' chomhairle agus an rabhadh so air an toirt 
a chum gu biodh sibh a teicheadh gu Criosd Slànuighear 
nam peacach. 



Eoin iii. 16. — "Oir is ann mar sin a ghràdhaich Dia an saoghal 
gu 'n d' thug e aon-ghin Mhic fèin, chum 's ge b' e neach a 
chreideas ann, nach sgriosar e, ach gu 'm bi a bheatha 
shiorruidh aige." 

fTlHA an rann so a deanamh suas pàirt do chòmhradh 

Chriosd ri Nicodemus mu thiomchioll na h-ath- 
ghineamhuinn agus creidimh ann fèin — " Gu deimhin, 
deimhin a deiream ruit, mar beirear duine a rìs, o uisge 
agus o'n Spiorad, cha 'n urrainn e dol a steach do rioghachd 
Dhè." " An ni sin a ta air a bhreith o'n fheoil, is feoil e," 
i.e., Co e sam bith a ta air a bhreith le parantaibh feòlmhor 
peacach, tha e fèin mar an ceudna feòlmhor peacach, ciod 
sam bith co trie agus a bhiodh e air a bhreith. Ach co e 
sam bith a ta air a bhreith, le obair ath-nuadhachaidh an 
Spioraid, is neach spioradail e. Air do Nicodemus na nithe 
so a chluintinn ghabh e iongantas ro mhòr, agus a' dubhairt 
e ri Criosd. " Cionnus a dh' fhaodas na nithe so a' bhith." 
Mar so tha an duine nàdurra ainneolach air nithe spioradail, 
cha chomas dha an tuigsirm, ciod e air bith inbhe, no a 
dhreuchd anns an t-saoghal, gus a bheil e air a theagasg o 
Dhia, gus a' bheil Spiorad Chriosd aige. — 1 Cor. ii. 14. 
Thubhairt Tosa ri Nicodemus, Am bheil thusa a' d' fhear- 
teagaisg Israeil, agus nach aithne dhuit na nithe so, an 
ath-bhreith a ta air a cumail a mach anns gach ionnlaid agus 
gnàthachaidh glanaidh n' ar seirbheis a rèir an lagh, agus a 
tha air a theagasg gu soilleir 'nar fàidhibh — " Agus an sin 
crathaidh mi uisge glan oirbh agus bithidh sibh glan. 
Bheir mi fòs dhuibh cridhe nuadh, agus cuiridh mi Spiorad 
nuadh an taobh a stigh dhibh". — Ezek. xxxvi. 2. Ciod a 
tha thu 'ga theagasg mur 'eil thu a' teagasg feum agus 
nàdur na h-oibre so. Agus ma tha tha co aineolach agus 
nach tuig thu feum, agus nàdur obair gràis is èigin a bhi air 
oibreachadh agus air fhaireachduin an anama daoine air an 
talamh, chum gu bidh iad air an tearnadh, cionnus a 
thuigeas tu, no bhitheas tu comasach air a ghabhail a steach 
ma dh' innseas mi duit nithe nèamhaidh, mu thiomchioll 
diomhaireachd mo shoisgeil, inbhe mo phearsa, agus mo 
dhreuchdan, bhi air mo dheanamh am fheoil, m' ùmhlachd, 


m' fhulangais, mo bhàs agus m' aiseiridh o na marbhaidh ? 
Na deanainn na nithe neamhaidh a chur an cèill duibh am 
briathraibh freagarrach do'm inbhe agus do 'm ghlòir dhean- 
adh e ar n' inntinnibh feòlmhor a thoirt gu bhi an ioghnadh ro 
mhòr, thuislicheadh sibh air. Ach gu bhi 'g ainmeachadh cuid 
diubh, cha deachaidh neach sam bith nach 'eil ach na dhuine 
a mhàin a steach gu cridhe Dhè a thaobh diomhaireachd 
mhòr na slàinte, agus gu b'a chomasach e a làn tuigsinn agus 
a chuir an cèill do mhumntir eile. Buinnidh an t-sochair so gu 
sònruichte do'n Mhessiah, a tha air a chur an cèill fuidh 
n' chliù, Mac an duine, agus aig an robh a bhith do ghnàth an 
nèimh mar Mac Dhia, agus a tha air teachd 'san fheoil 
chum gu foillsicheadh e run Dhia do dhaoinibh, agus am 
feadh a ta e air an talamh an nàdur an duine, tha e air nèimh 
a thaobh a dhiadhachd. Agus tha mi a 'g innseadh dhuit, 
a thuillidh air so, ged 'tha am Messiah mòr agus oirdheirc 
ann fèin mar so gur èigin da a bhi air a chur gu bàs màslach 
agus cràiteach, chum as gu'n toir e stigh slàinte do pheacaich 
a rèir an t-samhlachaidh sin air fuidh an lagh, " Mar a thog 
Maois suas an nathair san fhàsach, is ann mar sin is èigin 
do Mhac an duine a bhi air a thogail suas chum agus cò e 
sam bith, ciod air bith inbhe anns an t-saoghal, a dh' amhair- 
ceas d'a ionnsuidh fuidh mhothachadh geur air a pheacaidh 
agus a ghabhas ris mar òrdugh Dhè chum slàinte pheacach, 
nach sgriosar e, ach gu bi e air a leigheas o lot bhàsmhor a 
pheacaidh, o ghath a bhàis mar bha na h-Israelich a bha air 
an lot leis na nathrichibh nimh air an slànachadh tre 
amharc chum na nathair umha, nach sgriosar e ach gu'm 
bi a bheatha shiorruidh aige. Oir is ann mar sin, no is mor, 
a ghràdhaich Dia an t-Athair an saoghal is gu'n tug e 
aon-ghin Mhic fein, a bha maille ris o shiorruidheachd, a 
ghibht do-labhairt, gu bhi air a thogail suas air a chrann- 
cheusaidh agus air a dheanamh na mhallachadh, chum is 
gu'n tugadh e steach fireantachd shiorruidh, gu'm bidh e air 
a chumail a mach air crann an t-soisgeil mar òrdugh Dhè gu 
slànuchadh pheacaich chaillte, Chinnich co maith ri Iudhaich. 
Chum g'e b'e neach a chreideas ann, nach sgriosar e ach 
gu'm bi a bheatha shiorruidh aige. Bheir sibh fa'near a nis, 
gu bheil an teagasg a bha anns an rann, a' dol a rèir an teagasg 
a bha sinn rè tri sàbaidean g'a mhineachadh dhuibh. Gu 
bheil gràdh Dhè ann an tabhairt seachad aon-ghin mhic a 


dol air an ni so. gu bheil an cinne-daoine an staid sgrios, an 
staid peacaidh agus naimhdeis an aghaidh Dhia, agus buail- 
teach do sgrios siorruidh, fuidh mhallachadh agus fèirg an 
Uile-chumhachdaich. Oir is anti chum an saoradh o'n staid 
thruagh agus bhrònach so, a thug e Mac a ghràidh seachad 
gu bhi na iobairt-rèitich chum g'e b'e neach a chreideas ann, 
nach sgriosar e, ach gu'm bi a' bheatha shiorruidh aige. 
Agus gu bheil meud gràidh Dhè do pheacaidh a dol air 
meud agus luachmhorachd na gibhte, na h-eiric a thug e 
seachad chum an tearnadh o sgrios, "oir is ann mar sin a 
ghràdhaich Dia an saoghal gu'n d' thug e aon-ghin Mhic gu 
bhi air a dheanamh na iobairt-rèitich air son peacadh. Tha 
an cinne-daoine uile trid ceud-pheacaidh Adhamh air an 
gintinn am peacadh, air seachran o Dhia, nan reubalaich na 
'aghaidh, fuidh fheirg agus mhallachadh Dè, agus na 
n-oighreachan air truaighe shiorruidh. Chuala sinn so am 
farsuingeachd, agus gu cinnteach ma tha an Sgriobtuir fior, 
agus na nithe a thug sinn fainear air staid an duine, is 
brònach agus uabhasach eagalach staid an duine a thaobh 
nàduir. Ach buidheachas do Dhia dh' ullaich e fèin slighe 
gu dol as o'n truaighe so — agus tha an rann so a foillseachadh 
dhuinne a rinn Dia chum peacaidh a thearnadh — agus an 
dòigh air am bi iad air an cur an sealbh air an t-slàinte a dh' 
ullaich Dia " oir is ann mar sin a ghràdhaich Dia an saoghal, 
gun d' thug e aon-ghin Mhic fèin chum g'e b'e neach a 
chreideas ann, nach sgriosar e, ach gu 'm bi a' bheatha 
shiorruidh aige." Anns na briathraibh tha na nithe a leanas 
air am filleadh. v 

/. Ceud aobhar no tobair slàinte pheacach. 

II. An ni rinn Dia air son slàinte pheacach. Thug e 
aon-ghin Mhic seachad. 

III. An dbigh a shuidhich Dia chum peacaidh a bhi air 
an cur an sealbh air an t-slainte a dh' idmhaich e, creidimh 
ann an Criosd, aon-ghin Mhic. G'e b'e chreideas ann. 

IV. An t-slàinte y saorsa o sgrios agus a' bheatha shiorruidh^. 
nach sgriosar e, ach gu bi a bheatha shiorruidh aige. 

I. Ceud aobhar no tobar na slàinte. Gràdh Dhè, oir is 
ann mar sin, no air a leithid a dhòigh, no so mar a ghràdh- 
aich Dia an saoghal. 


1. Tha so a teagasg duinn gur e gràdh Dhè ceud aobhar 
na slàinte, a ta a nis air a cumail a mach duinn amis an 
t-soisgeul. Bha gràdh Dhia air tus an brdugh air e a thoirt 
seachad Chriosd chum tearnadh pheacach. Oir tha gràdh 
gu maith a dheanamh do chuspair no neach sam bith a dol 
air thoiseach air a ghibht a thoirt seachad, feumaidh neach 
toil agus rim gu maith a dheanamh air neach a dhol air 
thoiseach air a mhaith, no cuspair a ghràdhachadh mu 'n 
tabhair e ni luachmhor, no e fein seachad do 'n chuspair 
sin. Mar so tha an Scriobtuir a cumail a mach dhuinn 
gràdh Dhè do pheacaidh chaillte mar an tobair o bheil 
slàinte pheacach a' sruthadh a mach. Amhuil mar a tha na 
«ruthain uile a teachd a mach, no a ruidh o 'n tobar — is ana 
mar so a ghràdhaich Dia an saoghal. 

2. Tha againn ri thabhairt fa'near gu'n robh aobharan a 
ghràidh so, no aobharan brosnachaidh a ghràidh gu maith a 
dheanamh do pheacaidh an taobh a stigh dheth fein. Cha 
robh ni sam bith an taobh a mach do Dhia, do nàdur fèin, 
gu thabhairt gu peacaidh 1 a ghràdhachadh, dh' eirich e gu 
h-iomlan o nàdur fein. Tha so a' cur dealachadh eadar 
gràdh Dhia do pheacaidh agus gach gràdh eile. Is èigin gu 
faic sinne luach no subhailc èigin an cuspair mu tabhair 
sinn gràdh dha. Ach cha robh ni sam bith ami am 
peacaidh do mhaise, no do mhaitheas gu gràdh Dhia a 
thabhairt orra. 'S aim a bha gach ni annta agus mu 'n 
timchioll chum a bhrosnachadh gu fuath a thabhairt doibh, 
gu peanas a dheanamh orra. Chruthaich e naomh agus 
fireanta iad comasach air a thoil a dheanamh, agus thug e 
dhoibh àithne agus riaghailt gu gluasad da rèir, le 
gealladh air beatha le ùmhlachd a thabhairt seachad, agus 
bagradh air truaigh air son eas-umhlachd. Ach rinn iad 
dimeas air ughdaras agus air a mhaitheas, dh' èisd iad ri a 
nànihaid, thiondaidh iad an ceannairc leis an diabhul, 
chaochail iad an nàdur, thàinig iad gu bhi na nàmhaidean 
da, gu bhi giùlan iomhaigh an diabhuil. Ciod a ni a bha 
annta a nis gu gràdh Dhia a bhrosnachadh, a thabhairt 
orra, cha robh Dia fa choman sam bith doibh no an gràdh- 
achadh. Bha e aig saorsa a thoil gu 'm fàgail gu siorruidh 
gu bàsachadh a fulang air son an ceannairc, mar a rinn e air 
na h-ainglibh a thuit. Mar so tha e soilleir gur aim fein a 

1 sinners. So generally. 


Mia aobhar brosnuich a ghràidh leis an do ghràdhaich e 
peacaidh. Ach tha so a' cur soluis duinn air na briathraibh 
sin, ghràdhaich e iad, chionn gu b' e thoil e. 

3. Tha againn ri thabhairt fainear air an ni so, nach e 
gràdh toilinntinn no tlachd, a tha an so air a labhairt air. 
Cha bu chomasach Dia toilinntinn a ghabhail annta a 
thaoibh a nàduir. Tha Dia naomh agus ceart, fiorghlan 'na 
nàdur, agus tha an duine olc aingidh — agus is èigin g' e do 
tha Dia maith, gu bheil e fuathachadh an uilc, agus a 
gràdhachadh a mhaith — le so cha b'a chomasach gu gràdh- 
aicheadh Dia iadsan a bha olc le gràdh tlachd, toilinntinn 
DM, ma dh' f heudas mi na briathraibh sin a ghnàthachadh 
mo thimchioll Dhia. Ach feudaidh sibh a nis a' ràdh, ciod 
an gràdh, ma ta, leis an do ghràdhaich Dia iad ? 

Freagram, le gràdh deagh- thoil mar a labhairna h-aingle 
aig breth Chriosd, deagh-thoil, no (good-will) gràdh gu maith 
a dheanamh dhoibh. Gheibh sibh so gu soilleir air a 
theagasg 's an Scriobtuir mar an tobar — an gràdh leis an do 
ghràdhaich Dia peacaich. Eph. i. 5 — " A roimh-òrduich 
sinne chum uchdmhacachd na cloinne tre Iosa Criosd dha 
fèin, a rèir deadh-ghean a thoile." A thoil shaor gu maith 
a dheanamh dhoibh bu so a thoil, a run, a dheadh-thoil 
gràidh a dh' èirich gu h-iomlan uaith fèin, dh' fhaodadh e 
an cur a dh' ifrinn uile, ach b' e a ghean-maith a rùn, rèir 
deadh-ghean a thoile, ghabh a thoil greim diubh le deadh- 
ghean gràidh, chum maitna dheanamh dhoibh, an tearnadh 
o fhèirg agus an car an sealbh air sonas, agus roimh- 
òrduich e iad chum uchdmacachd na cloinne tre Iosa 
Criosd. Agus tha rim Dhia mar so a thaoibh an taghaidh 
seasmhach, agus an gealladh daingean do 'n t-siol so uile, 
do bhrigh gu 'r ann air gràdh, deadh-ghean toil Dhia a tha 
e a' seasamh; agus mar is ann ann fèin, agus nach ann 
annta-san a bha aobhar an deadh-ghean, cha dean ni sam 
bith annta-san atharrachadh, oir tha e a seasamh air deadh- 
ghean neo-chaochlaideachd a thoile fèin. Agus cha dean 
peacadh, no an saoghal, no diabhul, no 'm bàs an spionadh a 
gairdeanaibh deadh-thoil gràidh an Uile-chumhachdaich. 
Mar sin ghràdhaich Dia an saoghal (i.e.) sinne, Iudhaich agus 
cinnich air an do leag e a chridhe gu maith a dheanamh 
dhoibh, agus a nis ruigidh toil gràidh Dhia iad anns gaeh 
linn do 'n t-saoghal, cuiridh e an sealbh air a mhaith iad 


air son an do ghràdhaich e iad. Agus tha an aireamh co 
cinnteach agus nach bi neach air chur riu no neach 
air a thoirt uatha — a roimh-òrduich sinne chum uchd- 
mhacachd na cloinne tre Iosa Criosd dha fèin, a 
rèir deadh-ghean a thoile. Fa'dheoidh air a cheann 
so do 'n teagasg, tha againn ri thoirt fainear an tais- 
beanadh air meud a ghràidh — is e ceud aobhar slàinte 
pheacach. Bha, cha 'n e a mhàin bith aig gràdh Dhia gu 
maith a dheanamh do pheacaich ann fèin, ach bha e gniomh- 
ach agus ro làidir a g' oibreachadh an innidh Dhia. 
Rùnaich e maith a dheanamh dhoibh ciod sam bith a 
chosdadh e dha. Tha nis meud a ghràidh so suidhichte, air 
a thabhairt aon-ghin Mhic seachad air son an tearnadh, 
cha robh e feumach 1 (necessary) gu gradhaicheadh Dia iad, 
Bha so aig saorsa a thoil fèin, ach ma ghràdhaich e iad le 
gràdh deadh-thoil g'an tearnadh, bha e feumach an sin gu 
saoradh e iad, ciod sam bith na deacaireachdan a bhiodh 
's an rathad. Agus tha ar ceann-teagasg g'ar seoladh, a cur 
an cèill duinn gu robh gràdh Dhia co mòr dhoibh agus gu'n 
d' thug e aon Mhac a ghràidh seachad chum an saoradh o 
sgrios, agus an cur an sealbh air a' bheatha shiorruidh. Cha 
robh ach aon Mhac aig Dia, a chompanach anus an robh 
a thlachd ghràidh, air an robh a chridhe suidhichte. 
Gidheadh, mu bàsaicheadh iad sin air an do leag e a chridhe, 
chum a maith a dheanamh dhoibh, thug e seachad aon 
Mhac a ghràidh. ciod e an gràdh, deadh-ghean, a bha ann 
an Dia gu maith a dheanamh do chreutairean truagh an 
uair a bha e co mòr agus gun d'thug e Mac a ghràidh seachad 
chum gu'm biodh iad air an tearnadh. Tha Dia a moladh a 
ghràidh fèin duinn, a deir an t-abstol Pol, do bhrigh an uair a 
bha sinn fathast 'nar peacaich gu'n dh' fhuiling Criosd bàs 
air ar son. B'e a thoil, Criosd aon Mhac a ghràidh, a thoirt 
seachad, chum gu biodh iadsan a ghràdhaich e air an 
tearnadh, air am beannachadh leis gach beannachadh 
spioradail an ionadaibh neamhaidh an Iosa Criosd. Le 
gràdh deadh-ghean a thoil leis an do ghràdhaich Dia a 
phobull, agus is e an tobar ceudna a thug Criosd seachad 
air an son. ciod a ghnè ghràidh a tha so gu goirteadh 
clann Dè dhiubh-san a bha na naimhdean, tre aon Mhac 
shiorruidh a ghràidh a thoirt air an son. Ach tha tuillidh 

1 feumail (Arran). 


anns na briathraibh fathast, oir is arm mar sin a ghràdhaich 
Dia an saoghal, as gu'n d' thug e aon-ghin Mhic fèin chum as 
g'e b'e neach a chreideas ann nach rachadh a sgrios. Bha 
gràdh Dhia, deadh-ghean a thoile, co mòr, agus gun do runaich 
e nach rachadh an sgrios. Bha iad, mar chuala sibh roimh, 
air an sgrios fèin, fuidh fheirg Dè, bhris iad a lagh naomha, 
rinn iad dimeas air fhirinn agus air a cheartas, a thubhairt 
's an là a dh' itheas tu dhi bàsaichidh tu. Thàìnig a nis 
firinn agus ceartas neo-chriochnach an Uile-chumachdaich 
eadar iad agus a bhi air an saoradh. Ach rùnaich gràdh 
Dhia an saoradh, o sgrios, o fheirg, agus an cur an sealbh 
air beatha. Ach co a riaraicheadh ceartas agus a dhian onair 
firinn Dè 1 Co a dheanadh so ? An deanadh miltibh do 
aimhnichean ola, no toradh cuirp dhaoine e ? Cha bu leòir 
iad gu riarachadh sam bith a thoirt seachad. An deanadh 
uile aingle nèimh e 1 Cha bu leòir iad, cha deanadh iad feum 
sam bith. Ciod a nis a dheanadh feum, a chumadh o sgrios 
siorruidh iadsan a ghràdhaich Dia, ceartas air a riarachadh, 
firinn air a h-onarachadh, agus cuspairean gràidh tearnaidh 
Dhia air an saoradh 1 Tha freagair na ceist 's an rann, nach 
deanadh ni no neach ach Mac Dhia e, oir is ann mar sin a 
ghràdhaich Dia an saoghal, an uair nach robh ni sam bith a 
dheanadh feum, tre am biodh iad air an saoradh o sgrios, is 
gu'n d' thug e aon Mhac a ghràidh seachad chum g' e b' e 
neach a chreideas ann, nach sgriosar e, ach gu'm biodh a 
bheatha shiorruidh aige. Is e an t-aobhar air son an tug 
Dia Mac a ghràidh seachad, chum a mhuinntir a ghràdh- 
aich e a choimhead o sgrios, an cur an seilbh air a bheatha 
shiorruidh. 'S e an dearbhadh air meud gràidh Dhia, gu 'n 
tug e ni 1 co luachmhor r'a Mhac seachad chum an tearnadh ; 
ach ma bha ni sam bith eile leis am biodh iad air an 
tearnadh ach Mac Dhia a bhi air a thoirt seachad, tha so a 
toirt air falbh a ni a tha moladh gràidh Dhia da phobull, agus 
ag ràdh bha sud neo-fheumail do Dhia a dheanamh, 
dh' fheudadh e 'dheanamh le ni bu lugha ; seadh gu d' rinn 
Dia ni nach robh feumail chum tearnadh cuspairean a 
ghràidh. Ach tha Dia a deanamh na h-uile nithe gu 
maith ; cha d' rinn e aon ni neo-fheumail riamh, 
agus gu cinnteach mur biodh e feumail Criosd, Mac 
a ghràidh, a thoirt seachad, cha bhitheadh e air a' thoirt 

1 neach. 


seachad. An tugadh neach sam bith seachad aon Mhac a 
ghràidh gu bàs cràiteach maslach, na'm biodh ni sam bith 
eile aige a dheanadh feura. No na d' thugadh, an uair 
a dheanadh nithe eile feum, nach abaradh sibh na 
amaideachd agas bosd ris an ni 1 Nach biodh sibh ullamh 
gu ràdh ris, na 'm bitheadh e cur an cèill duibh meud 
a ghràidh air son an ni a dheanamh, gu 'n d' thug e aon 
mhac air a shon, mar a ta Dia 's an rann, o, cha 
ruigidh tu leas sin a dheanamh, oir dheanadh nithe eile 
dhuit e ! Cha mholadh e 'ghràdh idir, ach uaill. Ach co aig 
am bheil an cridhe, gu uaill no amaideachd a chur a leth 
Dhia, ami a' ràdh ris nach ruigeadh e leas aon-ghin Mhic a 
thoirt, gu'n deanadh nithe eile bu lugha e. Cha chomasach 
mise ciall na rann so a thuigsinn, ma tha aon eile tre am 
biodh cuspairean gràidh Dhia air an saoradh o sgrios, agus 
air an cur an sealbh air beath ach tre Chriosd a bhi air a 
thoirt seachad, oir is ann air an ni so tha meud gràdh Dhè 
doibh, a tha e ga mholadh, gu'n d' thug e aon-ghin Mhic 
seachad, chum an tearnadh o sgrios, ni bu luaithe na gu 
cailleadh e cuspairean deadh-ghean a thoile gu'n saoradh, 
gu'n d' thug e seachad a Mhac. Oir is ann air a leithid so 
do dhòigh a ghràdhaich Dia an saoghal, as gu'n d' thug e 
seachad Mac a ghràidh, chum an tearnadh. Tha so g'ar 
tabhairt gus an dara ceann gu bhi labhairt air an ni rinn 
Dia chum cuspairean a ghràidh a shaoradh o sgrios agus an 
cur an sealbh air beatha shiorruidh. Thug e seachad Mac 
a ghràidh. Tha gràdh a Mhic agus an Spioraid an so a nis. 

II. Air a cheann so do'n teagasg cha dean sinn 's an am so 
ach beagan a labhairt chum inntreadh air an t-slighe a dh' 
fhosgail Dia do pheacaich gu bhi air an saoradh o sgrios 
agus an cur an sealbh air a' bheatha shiorruidh. Air a shon 
so, tha briathran an teagasg a' cur an cèill duinn gu 'n 
d' thug e seachad aon-ghin Mhic. Tha an Sgriobtuir a 
teagasg duinn gur e am Mac, no Mac Dè an dara pearsa 
san Diadhachd co-ionnain ris an Athair ann 'na uile 
bhuadhaibh. "Anns an toiseach bha am Focal, agus bha 
am Focal maille ri Dia, agus be 'm Focal, Dia. Bha e so air 
tùs maille ri Dia. Rinneadh na h-uile nithe leis ; agus as 
eugmhais cha d' rinneadh aon ni a rinneadh," Eoin i. 1, 2, 3. 
Anns na briathraibh so tha air a' chur an cèill siorruidh- 
teachd a Mhic. Bha e an tùs, se sin o shlorruidheach 


maille ri Dia. Agus gu b'e Dia e, gur arm leis a rinneadh 
na h-uile nithe, a chruthaicheadh na saoghail, agus as 
eugmhais nach d' rinneadh aon ni a rinneadh, ni nach biodh 
fior nam biodh e fèin aig àm sam bith air a chruthachadh ; 
oir bhitheadh e fèin an sin air a dheanamh as eugmhais fèin, 
oir cha 'n 'eil làmh sam bith aig neach no ni air bith ann 'nan 
toirt fèin gu bith. A rèir so, tha sinn a leughadh an 
Leabhar an Fhoillsichidh, Criosd a cur an cèill gu'r e fèin 
Alpha agus Omega an ceud neaeh, agus an neach deirean- 
nach, ni nach buin do neach sam bith ach Dia a mhàin. 
Bha esan ma ta a thug Dia an t-Athair seachad, cruthair 
agus oighre nan uile nithe, an Dia siorruidh an sealbh an 
iomlanachd air uile bhuaidhibh na Diadhachd, co-ionnan ris 
an Athair an eolas, an gliocas, an cumhachd, agus an glòir — 
a bha an uchd an Athar o shiorruidheachd a sealbhachadh 
gach sonas, agus aimsachd an Athar. Tha so ma 
ta a leigeil ris duinne gu'n robh gràdh an Athair 
mòr do pheacaidh ann a aon-ghin Mhic a thoirt 
seachad. Ach a ris is cinnteach gu'n robh obair mhòr ri 
dheanamh an uair nach deanadh neach sam bith a coimh- 
lionadh, ach an neach glòrmhor, an dara pearsa 's an 
Diadhachd, agus gu robh i ro dheacair ri coimhlionadh. 
Bha an obair mòr agus ro dheacair, ma bheir sibh fainear an 
staid gus an tug cuspairean gràidh Dhia iad fèin. Cuimh- 
nichibh a nis ciod a chuala sibh a roimhe air staid pheacach, 
chaillte an duine fodh fhèirg Dhia, agus nan tràillibh 
toileach aig Satan — 'nan ainmheachain aig lagh agus ceartas 
Dè, 'nan cloinn fèirge, eadhon mar chach. Bha aige an lagh 
ri àrdachadh, riarachadh a thoir 1 do cheartas, firinnteachd 
shiorruidh ri thoirt a stigh, agus buaidh ri thoirt air dia 
an t-saoghail so, agus a thilgeadh a mach. So an 
obair a bha aig Mac Dhè ri dheanamh, agus ann na coimh- 
lionadh, bha e gus e fèin a thoirt seachad mar èiric, 's e so 
an ni a bha air fhillidh 's an rann le aon-ghin Mhic Dhè a 
bha air a thoirt seachad mar a ta e air a theagasg gu soilleir 
's a cho-theagasg air thoiseach air an teagasg 's an 14 rann 
— " Agus mar a thog Maois suas an nathair 's an fhàsach, is 
ann mar sin is èigin do Mhac an duine bhi air a thogail 
suas." 'S ann air son e bhi air a thogail suas air a chrann- 
cheusaidh na iobairt-rèitich chum mòran mhac, cuspairean 

1 thoirt. 


gràidh deadh-ghean Dhia, a thoirt gu glòir a bha e air a tboirt 
seachad. Ach do bhrìgh gu robh e feumail e bhi air a 
thogail suas mar so, agus nach bu chomasach a Dhiadhachd 
caochladh na fulang, ghabh e nàdur an duine da ionnsuidh 
fèin, agus mar so thàinig Mac Dhia gu bhi na Mhac an 

Tha sinn ri thuigsinn le Mac Dhia a bhi air a thoirt 
seachad gu bhi na Fhear-saoraidh daoine taghta Dhè gu robh 
e air a dheanamh 'na dhuine. 


1. Foghlumaibh cia iongantach gràdh Dhia do pheacaidh. 
Cha robh feum sam bith aig Dia orra, bha, tha agus bithidh 
Dia iomlan sona ann fèin, agus ge do dheanadh e an cinne- 
daoine uile a' sgrios leis na diabhulaibh cha toireadh e ni 
sam bith da shonas uaith. 'S e so a thoill iad gu ceart- 
bhreitheach, ach feuch iongantas gràdh Dhia, ghràdhaich e 
naimhdein, agus rùnaich e maith a dheanamh dhoibh, etc. 

2. Faicibh o'n teagasg so gu'r e gràdh Dhè ceud aobhar 
slàinte an anama. Cha robh aobhair sam bith gu bhros- 
nachadh an gràdhachadh no an saoradh, a mach as fèin ; 
ghràdliaich e iad chionn gu do ghràdhaich e iad, agus is e 
ghràdh a dh' ullaich Criosd agus gach beannachadh air an 
son. Cha 'n e Criosd, no luach Criosd, a ghluais innidh 
Dhia gu peacaich a ghntdhachadh, ach 's e gràdh Dhia 
thug Criosd agus fhuil dhoibh tre am bheil iad air an 

3. Faicibh, a phobull Dè, ciod air am bheil 'ur slàinte a 
seasamh — air gràdh deadh-thoil Dè, ghràdhaich e sibh le 
gràdh sìorruidh a chionn gu b'e a thoil e. Is ann ann fèin a 
bha an ni a thug air sud a dheanamh agus cha 'n e aon ni 
annaibhs ; agus mar is ann ann fèin a bha aobhar 'ur gràdh- 
achadh, cha chaochail a ghràdh duibh air son neo-airidheachd 
sam b th. Oir tha e fèin agus a thoil neo-chaochlaidheach ; 
air a so tha ar slàinte a seasamh. Is ann do bhrigh gu 
bheil esan neo-chaochlaideach nach 'eil claim Iacob air an 
sgrios. ciod a' chomain a chuir Dia oirbh, ghràdhaich e 
sibh a chionn gu 'm b'e 'thoil e, agus tha 'thoil neo-chaoch- 
luideach ; uime sin tha ar slàinte cinnteach. Thug e Criosd 
seachad air 'ur son agus nach toir e nis gach ni eile duibh. 



4. Foghlumadh peacaich gu bheil slàinte an anama na ni 
ro mhòr agus na ni ro dheaoair. Feudaidh sibh a nis a bhi 
neo-shuimeil agus a smuainteachadh nach 'eil slàinte an 
anama o dhamnadh siormidh na ni ro mhòr, na ni ro 
dheacair, ach cha 'n 'eil Dia do aon bharail ribh. Rimaich 
Dia pobull a thearnadh ach b' èigin da 's na rùnaich e, sud a 
dheanamh, aon-ghin Mhic a thoirt seachad, etc. 


Philippians i. 21. — " For to me to live is Christ." 1 

THIS epistle was written by Paul to the saints at Philippi 
with a view to confirm them in the faith, to encourage 
them to walk in a manner becoming the Gospel of Christ, 
and to caution them against the intrusion of false teachers. 
After a short introduction he proceeds to express his grati- 
tude to God for their steadfastness in the faith ; and, lest 
they should be discouraged by the tidings of his imprison- 
ment, he informs them that his sufferings and confinement, 
so far from impeding the progress of the Gospel, had 
" rather fallen out for its furtherance," and assures them of 
his readiness to live or die, as should be most for their spiritual 
good and the glory of God. Verses 20-21 — "According to my 
earnest expectation and my hope, chat in nothing I shall be 
^ashamed, but that with all boldness, as always, so now 
also Christ shall be magnified in my body, whether it be 
by life or by death. For to me to live is Christ,. and to 
die is gain." 

" For me to Live is Christ." — In this animated expression 
of the Apostle we see the high esteem which he cherished 
for Christ, his devotedness to His service, and his zeal for 
His name and cause in the world — that these things were 
the supreme end of his life. 

But we must remember that he who cherished such an 
high esteem of Christ, and was so devoted to His service (as 
expressed in these words), was once an enemy to the Son of 
God, to His Gospel, and to His people ; and that he owed 
all that he now was to the free and sovereign grace of God. 

Without any further preface then, it may be useful to 
consider, first, how Paul was brought to the noble and 
blessed state of mind here expressed — " To me to live is 
Christ." It may be thought by some that the great and 
gracious change was effected in the heart of the Apostle by 
the miraculous manifestation of Christ to him on the way to 

1 This sermon is dated " Edinburgh, 22nd January, 1835. — Dr 
Lee's (Principal of the University of Edinburgh) Induction to the 
Old Kirk." 


It may, however, be remarked that no external appear- 
ance is sufficient to renew the heart of a sinner. Neither 
the visible appearance and dreadful sound of the flames and 
thunders of Sinai, nor the compassionate and powerful voice 
of Christ casting out devils and calling the dead to come 
forth to life, were sufficient to change the hearts of those 
who were eye-witnesses. Miracles were calculated to arrest 
the attention, and intended as evidence of divine revelation; 
but they are not sufficient to renew the heart and bring 
sinners to the obedience of Christ. This is the special and 
gracious work of the Holy Spirit, by means of the incorrupt- 
ible seed, the Word of the living God. 

1. And hence we remark that this gracious and blessed 
change was effected in the heart of the apostle by just and 
clear views of the divine law. While Paul was a Pharisee 
he was ignorant of the spirituality and authority of the 
divine law ; he had no just conceptions or sense of its holy 
requirements, and awful, but righteous, threatenings, but 
imagined that, by his own obedience, fastings, washings, and 
prayers, he was a favourite of God, and entitled to the 
kingdom of heaven. It is true he was eminent in the 
knowledge of the letter of the law, for he was educated in 
the divinity of the Pharisaical school, brought up at the 
feet of Gamaliel, one of the most learned rabbis among the- 
Jews, and there profited above many of his equals ; but, 
with all his acquired proficiency, he remained ignorant of 
the nature and end of the moral law, and caught not a 
spark of that heavenly and sanctifying fire which so much 
animated his breast when he expressed these words — " To 
me to live is Christ." 

When God, however, visited him by His grace, He 
opened his eyes to perceive the nature and end of the 
divine law, gave him just views of its authority and require- 
ments, and brought it home to his heart and conscience 
with divine light and energy. By this he was convinced 
that there is a God, attained a just and sincere sense of his. 
sinful and guilty condition — " I was alive without the law 
once, but when the commandment came sin revived and I 
died." " By the law is the knowledge of sin." Here the 
apostle tells us how he was convinced of sin, and of its evil 
and destructive nature, and also of the effect produced by 


this knowledge and heart-felt sense of the evil of sin — that 
the law, instead of giving him a title to eternal life for his 
observance of it, as he imagined, on the contrary condemned 
him to his face, bound him over to the punishment 
threatened in the law against sin. Thus, the law, entering 
into his heart and conscience with light and energy, 
convinced him of his entire depravity, of his guilt and 
danger, and of his need of a mediator. Now he became 
dead to the law, through the law, that he might live to 

2. With this knowledge and sense of the law, he attained 
just and saving views of the mercy of God in Christ Jesus. 
Paul, while a Pharisee, and ignorant of the purity and 
authority of the moral law, was also ignorant of Christ and 
His salvation. But, when God called him by His grace, it 
was by the revelation of His mercy and love shining into 
his heart in the face of Jesus Christ. This is what the 
Apostle declares where he is speaking of the manner in 
which he and his fellow-labourers in the Gospel were 
brought to the saving knowledge of God. " For we preach 
not ourselves, but Christ Jesus the Lord ; and ourselves 
your servants for Jesus sake. For God, who commanded 
the light to shine out of darkness, hath shined in our hearts, 
to give the light of the knowledge of the glory of God in 
the face of Jesus Christ" (2 Cor. iv. 5-6). By this spiritual 
discovery of the glory of God in the heart of the Apostle, 
two things were effected. First, a true perception and 
sense given him of the beauty and amiableness of the 
divine character, and of Christ as a perfect Saviour through 
sufferings. This is the knowledge of the glory of God 
pardoning iniquity, transgression, and sin in Christ Jesus, 
with which salvation is connected. And, secondly, this 
spiritual discovery of the glory of God in Christ transformed 
his heart to the image of God, produced a relish for true 
holiness — contemplating, enjoying, and serving God. " We 
all, with open face, beholding as in a glass the glory of the 
Lord, are changed into the same image from glory to glory, 
even as by the Spirit of the Lord" (2 Cor. iii. 18). These 
two things constitute what is in Scripture called regenera- 
tion, and without which, in the emphatic words of Christ, 
u no man can enter into the kingdom of God." 


3. With this illumination and change of heart he 
received the Holy Ghost to dwell in him. The Apostle was 
not only illuminated and renewed after the image of God r 
but he also received the Holy Spirit to dwell in him, to< 
quicken and purify his heart, to guide him into all truth, 
and to make intercession for him " with groanings which 
cannot be uttered." As Christ received the Holy Spirit 
above measure, to qualify His human nature for His 
mediatorial work, so the disciples received the Spirit in 
measure, to qualify them for the arduous work to which 
they were called, to guide them into all truth, and to 
inspire them with love and zeal for the glory of Christ and 
the salvation of perishing sinners. This is evidently 
implied in Christ's prayer in behalf of His disciples, in 
John xvii. 22 — "And the glory which Thou gavest me, I 
have given them, that they may be one as we are one." 
The glory which Christ speaks of in this passage, as given 
to him by the Father, cannot mean His essential glory as 
the Son of God, for that is underived, but refers to Him as 
Mediator — to the Father's calling, and qualifying Him for 
the work of redemption. And the glory which Christ gave 
to His disciples signifies the Holy Spirit given to them, not 
only to renew their hearts, and unite them to Himself and 
to the Father in love, but also to qualify them for bein^ 
His ambassadors, to abide with them, to enlighten their 
minds in the knowledge of the mystery of redemption, to 
influence and animate their hearts with love and zeal for 
His glory, and with an ardent desire for the salvation of sinful 

We come now, secondly, to consider the import of the 
expression — " For to me to live is Christ." 

The time was when, to Paul, to live was himself, his own 
righteousness, his own honour and reputation, and to die 
would be a great, an eternal loss ; but now to him to live 
was Christ, to promote His glory, to enjoy His favour, and 
to preach among the Gentiles the unsearchable riches of 
His love and grace : and to him to die would be gain — 
would be only to exchange misery and toil for happiness and 
rest — the reproach and persecution of the world for the 
approbation of his God, and the honour of having the crown 
of eternal glory put upon his head by the Prince of the 


kings of the earth. How astonishing is the change pro- 
duced by divine grace in the heart of sinners ! And how 
infinitely superior are the objects of the love and pursuit of 
the genuine disciples of Christ, to the riches and honours 
and pleasures so much admired and pursued by the men of 
the world ! "To me to live is Christ." The Apostle had 
now the glory of Christ in view as his chief end. 

1. No sooner was he visited with divine grace, renewed 
after the image of God, and endowed with the Holy Spirit, 
as we have seen, than he began to bear testimony for Christ, 
to declare to Jews and Gentiles that He was the Son of God 
and the promised Messiah, in whom all the families of the 
earth were to be blessed. Formerly he denied that Jesus of 
Nazareth was the Son of God and the promised Saviour, 
hated Him in his heart, and persecuted those who believed 
on His name and acknowledged his authority and law, but 
when converted, he straightway preached Christ in the 
synagogues, that He is the Son of God. In preaching 
Christ, he not only declared that He is the Son of God and 
promised Messiah, but also that salvation is in none other 
— that by His death He made a complete atonement for sin, 
and that remission of sins, peace with God, and eternal life 
are attained, and only attained, through faith in His blood. 
To him to live was to reveal and maintain the dignity and 
glory of the Person of Christ and the perfection of His 
sufferings and death as a propitiation for sin. To exalt 
his royal and princely Saviour was the object to which all 
his energy, zeal, and eloquence were directed. This was 
the life, the joy, and rejoicing of his heart. If his Lord and 
Saviour was magnified, whether by his life or by his death, 
he was contented — "to me to live is Christ." And although 
all the children of light are not apostles and preachers of 
the Gospel, they all partake of the same spirit, and have 
the glory of Christ as their chief end. 

2. Again, the Apostle cherished an ardent desire for the 
salvation of sinners. This is an object which he daily 
laboured to accomplish — an object that he had in view in 
all his writings and sermons. He knew that the glory of 
his Lord and Master would be advanced in the salvation of 
sinners. He knew also the guilty and miserable condition 
of sinners, and the terrors of the Lord, and therefore in 


heart-sincerity and earnestness he persuaded men to flee 
from the wrath to come, to accept of an offered Saviour, and 
be reconciled unto God. His tender heart was touched 
with a deep sense of their guilt and danger, and his bowels 
yearned over them with pity and compassion, with anxiety 
for their deliverance. " We are ambassadors for Christ, as 
though God did beseech you by us : we pray you in Christ's 
stead, be ye reconciled to God " (2 Cor. v. 20). And as he 
was concerned for the salvation of sinners, he rejoiced when 
he saw them seeking Christ and coming to Him for salvation. 
For the accomplishment of this great and merciful object — 
the salvation of sinners — he tells us in his Epistle to the 
Galatians that he laboured as in birth, not only by preaching 
the Gospel, but with his prayers and tears, " My little 
children, of whom I travail in birth again, until Christ be 
formed in you " (iv. 19). And as he laboured for the con- 
version of sinners, so also for the edification of the Body of 
Christ. " I will," said he, in writing to the Corinthians, 
" gladly spend and be spent for you." He counted not his 
life dear unto him, so that he might finish his course with 
joy, and the ministry which he received of the Lord Jesus 
testifying the Gospel of the grace of God — that precious 
Gospel, "which is the power of God unto salvation to every- 
one that believeth ; to the Jew first and also to the Greek." 
Thus to the Apostle to live was to bring sinners to the 
knowledge of Christ, and to establish them in the faith, 
that they might be saved from the wrath to come, to the 
praise and glory of redeeming grace. And every genuine 
disciple of the Son of God partakes of the same spirit : he 
desires and labours for the conversion of sinners and the 
edification of the Body of Christ. 

3. But we must remark that the expression, " To me to 
live is Christ," must imply communion and fellowship with 
Christ. The Apostle had the glory of Christ at heart, 
rejoiced to see Him exalted in the world, and in the salvation 
of sinners ; but he was not indifferent or careless about the 
salvation and spiritual prosperity of his own soul. To 
manifest concern and zeal for the glory of Christ and the 
salvation of sinners, while indifferent and careless about the 
salvation of our own souls, is certainly dissimulation, and 
is inconsistent with reason and the scriptural character of 


true discipleship. Paul was not of this spirit, for, while he 
laboured for the spiritual good of others, he was not 
forgetful and unconcerned about his own spiritual and 
eternal interest. To him to live was to enjoy communion 
with Christ, to live a life of faith upon the Son of God, and 
to attain meetness for the heavenly inheritance. It was 
this — the spiritual presence of Christ — that animated him 
in all his labours of love, that supported him under all his 
trials, and that comforted him in all his affliction. He was 
not satisfied with a bare theoretical knowledge of the 
doctrines of the Gospel, and with preaching them to others ; 
but he ardently desired and pressed after a growing 
experimental acquaintance with Christ, and the power of 
His grace in his own soul. He valued and cherished the 
influence of the Spirit, and the tokens of divine love. 
What food is to the body, the presence and love of Christ 
were to his soul. By these he was quickened, revived, and 
refreshed in the house of his pilgrimage. He rested with 
satisfaction and delight upon the perfect righteousness of 
Christ as the ground of his acceptance with God ; and 
depended upon the merit of His blood and the influence of 
His Spirit for sanctification and meetness for heaven. The 
views and exercise of the Apostle in this position will be 
better seen by hearing them in his own words than by any 
which I can state — " Yea, doubtless, and I count all things 
but loss for the excellency of the knowledge of Christ 
Jesus my Lord ; for whom I have suffered the loss of all 
things, and do count them but dung, that I may win 
Christ, and be found in Him, not having mine own 
righteousness, which is of the law, but that which is 
through the faith of Christ, the righteousness which is of 
God by faith ; that I may know Him, and the power of His 
resurrection, and the fellowship of His sufferings, being 
made conformable unto His death ; if by any means I 
might attain unto the resurrection of the dead. Not as 
though I had already attained, either were already perfect : 
but I follow after, if that I may apprehend that for which 
also I am apprehended of Christ Jesus. Brethren, I count 
not myself to have apprehended : but this one thing I do, 
forgetting those things which are behind, and reaching 
forth unto those things which are before, I press toward the 


mark for the prize of the high calling of God in Christ 
Jesus" (Phil. iii. 8-14). Thus to the Apostle to live was to> 
enjoy communion and fellowship with Christ, to grow in 
grace and in the knowledge of his Lord and Saviour Jesus 
Christ, and to attain meetness for, and possession of, eternal 

4. Finally, we remark that the Apostle was careful to 
exhibit and inculcate holiness as necessary to the Christian 
character. While the Apostle always magnified the free 
grace of God, and boldly maintained that justification and 
eternal life were only through faith in the blood of Christ, 
he was, at the same time, careful to show the necessity of 
holiness, and to inculcate good works. Obedience to 
Christ is the fruit of genuine faith, and must be exhibited 
by all His faithful disciples. " Every good tree bringeth 
forth good fruit." "If ye love Me," said Christ to His 
disciples, " keep my commandments." In accordance with 
these words of Christ, the Apostle, wherever he went, 
taught the necessity of holiness and good works, as the 
fruit and evidence of regeneration and of faith in Christ, 
that without holiness no man shall see the Lord ; but never 
inculcated these as the ground of a sinner's acceptance 
before God or the cause of true holiness. "A good man out 
of the good treasure of the heart bringeth forth good things ; 
and an evil man, out of the evil treasure, bringeth forth 
evil things" (Mat. xii. 35). The Apostle, while he thus 
taught the necessity of holiness and good works as the 
evidence aud fruit of a good or regenerated heart, himself 
exhibited the truth of what he taught. He was an enemy 
to sin and the ways of sin, a friend to holiness and the ways 
of holiness, wherever he went. In his own person and 
conduct he manifested the genuine effects of the doctrine 
which he taught. He took the law of God as the rule of 
his life and studied it with delight, walking in the fear of 
God, and having a respect to all His commandments. 
Denying all ungodliness and worldly lust, he lived soberly, 
righteously, and godly, adorning the doctrine of God his 
Sa\iour with a life becoming the gospel of Christ. He was 
not holy in public and unholy in private, holy on the 
Sabbath and in the assemblies of the righteous, and unholy 
through the week and in his intercourse with the world ; 


but, in every place and at all times, he cherished and 
manifested a sincere regard to the authority and honour 
of God — hatred to sin and love to holiness. To him to 
live was to inculcate the necessity of holiness as the fruit 
and evidence of regenerating grace, and to manifest by a 
holy life and conversation the genuine effects of the doctrine 
which he preached to others. Thus to the Apostle to live 
was to promote the glory of Christ, to bring sinners to 
the knowledge of salvation, to enjoy communion and fellow- 
ship with Christ, and to bring forth the fruits of righteous- 

I have now very briefly considered and stated, I humbly 
think, the leading ideas in the expression of the Apostle — 
" For to me to live is Christ." And what an exalted and 
serious view do these things give us of the ofhce of the 
holy ministry, of the spiritual training and qualifications 
necessary for being ministers of the New Testament. I 
heartily grant that a competent measure of learning is 
necessary to fit for the office of a spiritual instructor, and 
that talents and learning are necessary to explain difficult 
passages of Scripture, and to defend the truth against 
gainsayers. But, admitting all this, human learning of 
itself is but a poor and inefficient qualification for the 
Gospel ministry. Of this we have a particular instance 
in the case of Saul of Tarsus, who was a thorough master 
of Jewish learning, and enjoyed the means of grace in the 
Jewish Church, but was, at the same time, entirely ignorant 
of the nature and end of the moral law and of the salvation 
of God through a promised, a coming, Saviour. The 
natural mind (which is the unregenerated mind), however 
stored with, and accomplished through, human learning, 
is still the natural mind, and can neither know nor receive 
the things of the Spirit of God, because they are spiritually 
discerned. Human learning can never give us just views 
of the divine law and the evil of sin, can never illuminate 
the mind in the knowledge of the mercy and love of God 
in the face of Jesus Christ, and inspire the heart with love 
to Christ and a sincere desire for the salvation of sinners. 
This is the effect of divine regenerating grace. 

But this spiritual teaching is also necessary for the Scrip- 
tural conversion of sinners under the Gospel — for convincing 


them of sin, of righteousness, and of judgment — without it 
the sinner will continue ignorant of the evil of sin, and the 
insufficiency of his own righteousness for acceptance with 
God, and ignorant of Christ, who is " the end of the law for 
righteousness to every one that believeth." Without the 
knowledge of Christ we cannot believe on Him, and such as 
do not believe on Him cannot be saved. Without the know- 
ledge of Christ we cannot love Him, and except we love Him 
we are under a dreadful curse. " If any man love not the 
Lord Jesus Christ, let him be Anathema Maranatha." " We 
pray you then in Christ's stead, by ye reconciled to God, for," 
adds the Apostle, " He hath made Him to be sin for us who 
knew no sin, that we might be made the righteousness of 
God in Him." Amen. 


1. This gracious change was effected on the heart of 
Saul by the Holy Spirit. Each of the three Persons of the 
Godhead has His work in the redemption of man. The 
Father laid the help of His people on the Son, and gave Him 
to be their Saviour. " God so loved the world," &c. (John 
iii. 16). The Son came, took human nature into personal 
union with His divine, and by His obedience, sufferings, and 
death purchased salvation. And the Holy Ghost imparts it. 
As He formed the human nature of Cbrist, and qualified 
Him as man for His mediatorial work, so He imparts the 
salvation of Christ, renews and unites sinners unto Him. 
"It is the Spirit that quickeneth ; the flesh profiteth 
nothing." He is the author of all spiritual life and holiness 
in the Church of God. His office is to glorify the Saviour. 
" He shall glorify Me, for He shall receive of Mine, and shall 
shew it unto you." 

2. This gracious change was effected through the suffer- 
ings and death of Christ. Christ saves His people by His 
blood. They are redeemed "with the precious blood of 
Christ as of a lamb without blemish and without spot." 
The Spirit is the purchase of His blood. These two things 
you will see stated in Titus iii. 5-6. 


Eeverend Sir, — You have now been admitted to the 
pastoral inspection and care of this congregation, and, 


although the usual charge would have better become one or 
other of our venerable fathers ; yet, as duty requires it, 
suffer me to address you in a few words. And first let me 
mention to you the necessity and advantage of personal 
religion. I mention this because it sheds a lustre on all the 
duties, services, and conduct of a minister, and may be con- 
sidered as the life and soul of the ministerial character. 
Destitute of personal religion, of all characters that of a 
minister is the most lamentable ; for, however admired by 
others around him, he is an abomination in the sight of that 
Omniscient One, who judgeth not according to the outward 
appearance, but who searches the heart and tries the reins. 

On the other hand, possessed of personal religion, of the 
knowledge, and faith, and love of Christ, that of a minister 
is the most honourable. When the Redeemer is precious to 
your own soul, and you feel the truth and power of the 
doctrines you deliver, out of the abundance of your heart 
your mouth will speak. You will be fired with a noble and 
Divine ardour which will dispose you, like Paul, to be instant 
in season and out of season — to be willing to spend and be 
spent for Christ. Let, my dear brother, love for Christ and 
a desire for the salvation of sinners be the grand impulsive 
principles which pervade your studies, animate your sermons, 
and regulate your conduct. By being personally acquainted 
with Christ you will best disclose the dignity and glory of 
His person, and the fulness of His grace. By being a 
believer you will best describe the nature of living, justify- 
ing faith ; by being a penitent, that of repentance ; and by 
being a good soldier of Jesus Christ you will best instruct 
your hearers as to the dangers and difficulties, the enemies 
and trials of this wayfaring state. In a word, this experi- 
mental acquaintance with the truth and power of religion on 
your own soul will be to you instead of a thousand argu- 
ments of its divinity ; so that, feeling its efficacy to your 
own salvation, you will neither be ashamed nor afraid to 
preach it for the immortal happiness of others. It were 
only telling you what you already know, that secret prayer 
is the best means to keep alive and cultivate religion in the 
soul, and to attain Divine assistance and success in your 
public labours. 


Meekness of temper, with a winning condescension and 
gentleness of behaviour, may be mentioned as a characteristic 
quality of the Christian pastor. 

Besides the toils and difficulties arising from your studies, 
I need not mention to you, that in your intercourse 
with your own people, and with mankind at large, you will 
meet with many things to sour your temper, and thwart 
your expectations, in which case, meekness and gentleness 
will not only produce the most salutary influence on your 
own heart and conduct, but will be found to be one of the 
best means to gain the attention and affection of those who 
oppose the truth. Like your heavenly Master, who was 
meek and lowly, you must not strive, but be " gentle to all 
men, apt to teach, patient, in meekness instructing those 
that oppose themselves : if God perad venture will give 
them repentance to the acknowledging of the truth" 
(2 Tim. ii. 24-25). 

To you, my dear brother, to live, may it be to promote 
the glory of Christ, to bring sinners to the knowledge of the 
truth, and to adorn the doctrine of God our Saviour in all 
things ! And to you, to die will be gain, will be the end of 
all your labours and trials and sorrow, the perfection of 
your comfort, and the accomplishment of your hopes. 


I shall now conclude with a short address to the people 
of this congregation. 

1. Consider, my brethren, the dignity of the Gospel 
ministry. " We," saith an apostle, " are ambassadors for 
Christ." Ambassadors represent and personate the Prince 
that sends them ; and the honours or contempt done to 
them reflect upon, and are reckoned to the person of their 
Master. Disregard and contempt of the Gospel ministry are 
melancholy proofs of a degenerate age ; and those who, 
either by their example or influence, teach and encourage 
the people to disregard and despise the Gospel of Christ are 
the foes of their country, and of the best interests of the 
people. Let people but once learn to despise the authority 
and ordinances of God, and they will disregard and despise 
the authority and laws of men. Neither, however, the 
persons nor the parts of ministers are the proper ground of 


jour respect and obedience to them, but their office and 
commission from Christ. " He that heareth you heareth 
Me, and he that despiseth you despiseth Me." 

2. Consider the end of the Gospel ministry. It is to 
reconcile sinners to God. Sin has made a breach between 
God and man. Man is now alienated from God through the 
ignorance that is in him, an enemy to God in his mind and by 
wicked works. And God is justly angry with sinners every 
day. But by the perfect obedience and sacrifice of Christ, 
the law is now magnified, justice satisfied, and God ready to 
receive sinners to His favour and friendship. And the 
ministry of the Gospel is the ministry of reconciliation 
between God and sinful men. It is the message and grand 
means of this reconciliation, " for it is the power of God 
unto salvation to everyone that believeth, to the Jew first 
and also to the Greek." If you have been reconciled to 
God, made a child of God by regeneration and faith in Christ, 
it was by means of the Gospel of the grace of God. And if 
not — if you are yet a stranger to Christ and to His great 
salvation — if ever you are to be converted and reconciled to 
God, it must be by means of this Gospel. See, then, that 
you do not disregard, that you do not despise, the ministry 
of reconciliation. 

3. Consider the great danger of remaining strangers to 
the excellency and power of the Gospel of Christ. " If," 
saith an inspired apostle, " our Gospel be hid, it is hid to 
them that are lost, in whom the god of this world hath 
blinded the minds of them that believe not, lest the light of 
the glorious Gospel of Christ, who is the image of God, 
should shine unto them " (2 Cor. iv. 3-4). And again, " For 
we are unto God a sweet savour of Christ, in them that are 
saved, and in them that perish : to the one the savour of 
death unto death ; and to the other the savour of life unto 
life" (2 Cor. ii. 15-16). If the Gospel, which is the power 
of God unto salvation, be not unto you the savour of life, to 
enlighten your minds, to melt your hearts, and to bring you 
to the obedience of Christ and newness of life, it will, of 
necessity, be unto you the savour of death — the means of 
hardening you in sin, and of aggravating your guilt and 
eternal misery. " We pray you in Christ's stead, then, be 
ye reconciled to God." 


4. These being the truths of Heaven, let me request you, 
in the last place, to treat your ministers with the kindness 
and courtesy to which their office and character entitle them, 
and to testify your esteem of the Gospel of Christ by a 
regular attendance on the ministrations of your pastors. 
And when you come to the house of God, see that it is 
not to be amused, but to be benefitted ; not to have your 
ears tickled, but to have your understandings enlightened, 
your consciences and hearts brought under the power of the 
Gospel. See that you reject not Christ when, by His 
ministers, He speaketh to you from heaven. When He calls 
do not refuse. When He stretcheth forth His hand do not 
disregard it. While you have the light, walk in the light, 
lest darkness come upon you. 

May God bless a Gospel ministry for your conversion and 
edification, for enabling you to serve God here and to enjoy 
Him hereafter ! Amen. 



WE are now come to the most important part of the 
service of the day — to remember and show forth the 
death of Christ. 

It will be necessary for us to read to you our authority 
for administering this ordinance. No act of worship is 
acceptable to God except He command it. Matthew xxvi. 
26, 27, 28 ; 1 Cor. xi. 23, etc. Here we have our authority 
for dispensing the ordinance of the Supper. Here we see 
that persons may come unworthily to the Lord's Table, and 
when they do so they are guilty of a great sin, " guilty of 
the body and blood of the Lord." " But let a man examine 
himself, and so let him eat of that bread and drink of that 
cup." The duty of self-examination is necessary for coming 
to the Lord's Table. There must be a trial of grace. 
There must be a search whether those graces which suit 
the death of Christ and the end of it be in us — such as 
repentance, faith, and love. There must be a trial of 
the state. Since the Supper is not worthily received but 
by an exercise of repentance, faith, and love, it is necessary 
to inquire into the state of those graces, their vigour or 
languor in the soul, that they may be excited to manifest 
themselves in a manner suitable to the Master of the feast 
and to the nature of the ordinance. 

It is evident then that all persons incapable of perform- 
ing this antecedent duty are excluded from this ordinance, 
such as infants and children. And as infants and children 
are excluded because they are not capable of performing 
this necessary duty, so are also madmen and insane persons, 
because they have lost that understanding they had, and 
the great mysteries of religion must not be exposed to 

But, as natural inability excludes from this ordinance, so 
also a negligent inability. All ignorant persons who 
neglect the means of knowledge, or improve them not to 
furnish themselves with a sufficient stock of knowledge for 
this end, are excluded. A grown man in age may be a 
child in understanding, and on that account is as incapable 



as a child for this ordinance. Men, therefore, are unfit to 
come to this ordinance without a just knowledge of the 
doctrine of the Gospel. 

All persons who cannot find, upon examination, anything 
of a divine stamp upon them in the lowest degree, are unfit 
for this ordinance. Such are all unrenewed persons who 
have not one bruise in their souls for their sin, nor one 
breathing of gracious desire towards Christ in their hearts. 
All scandalous persons in life, who are as incapable by their 
spiritual madness and contracted vicious habits, as men 
that are mad naturally by a distemper of the brain — all 
such persons are excluded. In a word, all swearers, liars, 
thieves, Sabbath-breakers, the unclean, and the covetous, 
those who live without secret prayer, and who do not 
acknowledge and honour God in their families, are excluded. 
All those who live in sin — who are ignorant of the Saviour, 
and who cherish contempt and hatred, however secretly, to 
the Gospel, and the truth, and people of God — are excluded. 
Read two passages of the Word of God —2 Cor. iv. 3, 4 ; 
1 Cor. vi. 9, etc. If you come, you will be guilty of the 
body and blood of the Lord. 

But who are invited ? 

1. Those who are poor in their own eyes. 

2. Those w T ho mourn for their sins, their ignorance, 

3. Those to whom Christ as a Saviour is precious. 

4. Those to whom the cause and people of God are 


1. Remember the painfulness of the death of Christ. A 
man of sorrows, broken and bruised by His Father in the 
day of His great wrath and great love, His body torn, His 
soul in a dreadful agony, His side pierced, His blood shed. 
The burden of God's wrath lying upon Him, and His 
groanings under it, are here shadowed forth. Here a 
wounded, broken, bleeding Christ is presented. " This is 
my body broken for you : this is my blood shed," &c. 

2. Remember the intention of this death. The death of 
Christ was a sacrifice. " Christ oar passover is sacrificed for 
us." " My body broken for you, my blood shed for you" as 

an expiatory sacrifice for the satisfaction of j ustice, appeasing 



of wrath, and thereupon the remission of sin, and a right to 
everlasting righteousness. On the cross the sacrifice was 
given for us : in the sacrament it is given to us, to put us 
in mind of what He did for us. 

3. Remember this death with reverence of the holiness 
of God. Here you see God's purity, His hatred of sin. 
Remember it with reverence of the justice of God. " God 
spared not His own Son." 

4. Remember this death with mourning hearts for sin. 
A broken Christ must not be remembered without a broken 
heart. A bleeding Christ and a hardened spirit, a suffering, 
weeping Christ, and a senseless heart are unsuitable. Our 
passover should be eaten with bitter herbs, with sorrow for 

sin Commemorate the death of Christ with 

deep considerations of the cursed nature and demerit of sin. 
Must not sin be bitter, killing, cursed sin which brought 
Christ to such a bitter death 1 Many of the great pro- 
fessors and ministers of this day seem to lose sight of 
Christ, and to be altogether swallowed up in themselves, 
swallowed up in their own experience of sorrow and joy, and 
to forget the soul-sorrow of the Saviour. They seem not to 
have a heart to feel for Christ, or to think much of what He 
suffered, or what He is ; but what He did for them, and 
what they are in themselves. Lord, preserve me from this 
spirit ! " They shall look upon Me whom they have pierced, 
and they shall mourn for Him" &c. (Zechariah xii. 10). 


Psalm xlv. 2. — " Thou art fairer than the children of men," &c. 

THIS Psalm is entitled " A song of loves." The subject 
of the last part of it is the most noble and important 
which can employ the understanding and engage the human 
heart — the promised Messiah, the Beloved of the Father, the 
King, the Bridegroom, and the beloved of the redeemed in 
heaven and on earth. 

Sinners, if ye wish to be saved from the wrath to come, 
and be eternally happy in the favour and enjoyment of God, 
ye must seek and attain the knowledge of Christ, whose 
beauty and glory are held forth and celebrated in this 
passage. "Thou art fairer than the children of men : grace 
is poured into Thy lips : therefore God hath blessed Thee 
for ever." But you must recollect that the saving know- 
ledge of Christ is always accompanied with suitable 
dispositions of heart — dispositions suitable to His personal 
dignity as the Son of God, and suitable to His name and 
character as the Saviour of sinful, perishing men. A dry 
speculative or mathematical knowledge of Christ, however 
correct, is nothing better than the knowledge of devils. 
They once cried out, " We know Thee who Thou art, the 
Holy One of God." Ihis knowledge, believe it, my hearers, 
will never bring you to the obedience of faith, will never 
bring you to heaven. No, no, it is but a fancy, false and 
ruinous to immortal souls; "for it is with the heart that 
man believeth unto righteousness." 

Two things are necessary for the enjoyment of God here 
and hereafter, viz., the closing of the heart with God's 
method of salvation and holiness. " He that believeth shall 
be saved, and he that believeth not shall be damned." 
"Without holiness no man shall see the Lord." But Jesus 
Christ is God's method of salvation, and faith is just the 
compliance or the closing of the heart with Him as God's 
method of salvation ; and this knowledge of Christ, and of 
the Father as the Father of mercies in Him, has a mighty 
power and efficacy to soften, humble, and renew the heart, 
of the believing, penitent sinner. 


In discoursing upon this subject, with a view to allure 
jou to Christ, without which you are lost sinners under the 
■Gospel, I will endeavour, through divine grace, to call your 
attention to the three following ideas contained in the 
text : — 

1st. Show you that Christ the Son of God is "fairer than 
the children of men." 2nd. What we are to understand by 
" grace being poured into his lips." 3rd. What we are to 
unierstand by "God blessing Him forever." 

I. According to this order, we are first to consider the 
beauty and dignity of Christ, the Son of God. " Thou art 
fairer than the children of men." He is more beautiful and 
lovely than the sons of men. The beauty and loveliness of 
men principally consist in their conformity to God in the 
temper of their minds and the thoughts which habitually 
occupy them. Moses was a fair and lovely person. God 
and the cause of God were deeply engraven on his heart. 
" He endured (walked) as seeing Him who is invisible." 
" He refused to be called the son of Pharoah's daughter : 
choosing rather to suffer affliction with the people of God 
than to enjoy the pleasures of sin for a season ; esteeming the 
reproach of Christ greater riches than the treasures in 
Egypt" (Heb. xi. 24, <fcc.) Abraham was an obedient and 
holy man, " strong in the faith, giving glory to God." And 
David was a fair and lovely person, a " man according to 
God's own heart." These were among the most fair and 
lovely of the sons of men ; but Jesus of Nazareth is fairer 
than these. He greatly, infinitely surpasseth all the 
children of men in beauty, loveliness, and dignity. In Him 
meets and dwells all created and uncreated, human and 
divine beauty, loveliness, dignity, and glory. "To us a 
child is born, to us a son is given, and the government shall 
be upon His shoulder; and His name shall be called 
Wonderful, Counsellor, the mighty God, the everlasting 
Father, the Prince of Peace" (Isaiah ix. 6). Jesus of 
Nazareth, the promised Messiah, is God, " the mighty God, 
the everlasting Father, the Prince of Peace." He hath 

1. In His own Person all the beauty, excellency, and 
glory of Deity. But He is also man — " a child born, a Son 
given." "And the Word was made flesh, and dwelt among 


us," God and Man in one Person. His human nature, soul 
and body, was created holy in the womb of his virgin 
mother. " And the Holy Ghost shall come upon thee, and 
the power of the Highest shall overshadow thee ; therefore, 
also that Holy thing, which shall be born of thee, shall be 
called the Son of God." (Luke i. 35). His human nature 
was created perfectly pure by the Holy Ghost, and united 
to the Second Person in the Godhead. Jesus Christ, then, 
the child born, and the Son given, is God-man in one 
person — infinitely holy as God, perfectly holy as man; so 
that, in His own person, He hath all created and uncreated, 
human and divine, beauty, loveliness, dignity, and glory. 
" And the Word was made flesh, and dwelt among us (and 
we beheld His glory, the glory as of the only begotten of 
the Father), full of grace and truth." (John i. 14). Blessed 
Jesus, thou art fairer than the sons of men — fairer than 
the bright morning stars of heaven. This is the Saviour 
which infinite wisdom found out, and which infinite love 
gave to redeem sinful perishing men. And this is the 
Saviour revealed and offered unto you in the word of the 
gospel. He is surely worthy of your heart — worthy of your 
service. Will you come to Him, and accept Him this day 
as your Saviour and Lord ! Or will you, with the wicked 
Jews and the wicked unbelievers under the gospel, despise 
and reject Him ? Behold, this day, as it were, a voice from 
the excellent glory sounding in your ears — " This is my 
beloved Son, in whom I am well pleased, hear ye Him." 
" Thou art fairer than the children of men." 

2. Christ is not only fairer than the sons of men in His 
person — God-man, but also in the actings of His heart and 
dealings with God and men. It was pure love to His 
Father, love and compassion to the straying, perishing 
children of men, that brought the Son of God from heaven 
to our sinful world. And this love to God and man was 
constant and unabated while He was on earth, and remains 
the same now that He is at the right hand of God. He was 
a holy and obedient Son to his Father — did always what 
pleased Him. Pure love to God and perfect obedience to 
His will constantly reigned in His heart. " He was holy, 
harmless, undefiled, and separate from sinners." Oh ! for 
faith to eee the spiritual beauty of Jesus. His pure and 


perfect love to His Father rising continually from the altar 
of His heart. Blessed Jesus, permit me to approach Thee, 
and to hear Thy voice in Thy lonely midnight retirements, 
pouring out Thy heart to Thy Father in heaven ; to see Thy 
beauty and to taste of the odours and perfumes of Thy love, 
delight, and complacency in the uncreated, infinite beauties 
of the Godhead ! Here is beauty, spiritual beauty and 
excellency which unspeakably surpass all the beauty, 
loveliness, and excellency of the pure angels before the 
throne. But He also loved and pitied man. This He 
manifested continually in His daily intercourse with the 
children of men. He healed all manner of sickness and 
disease, wept over sinners, over their sinful, perishing, 
condition. And He continued to love and pity them when, 
they hated Him, opposed Him, and sought to put Him to 
death, till at last He poured out His very heart in prayer 
for his very murderers. "Father, forgive them, for they 
know not what they do." Thus, Jesus of Nazareth surpasses 
all the children of men in beauty, holiness, and dignity. 
Blessed Saviour, open the eyes of these poor sinners now 
before Thee, that they may see Thy beauty and glory, and 
pant after Thee as the hart panteth after the water-brooks ! 

3. The beauty and glory of Christ appear still further in 
His sufferings and death. The holiness, love, and obedience 
of the man Christ Jesus were put severely i o the test in His 
sufferings and death, but even here they only burst forth 
with greater lustre and glory. Consider him for a little in 
His last sufferings. The night in which He was betrayed 
into the hands of His cruel enemies He instituted the 
ordinance of the Supper as a memorial of His dying love. 
At the supper He washed the disciples' feet, and after 
telling them that one of them should betray Him, He 
poured the balm of consolation into their distressed and 
agitated souls — "Ye now, therefore, have sorrow; but I 
shall see you again, and your heart shall rejoice, and your 
joy no man taketh from you " (John xvi. 22). Follow Him 
to Gethsemane, and there behold him stretched upon the 
cold earth, in bloody sweat saying, "My soul is exceeding 

sorrowful even unto death my Father, if it 

be possible, let this cup pass from Me : nevertheless, not 
as I will, but as Thou wilt" (Mat, xxvi. 38-39). Then 


behold Him led by a wicked multitude, with swords and 
staves, to the judgment hall, before his cruel, blood-thirsty 
enemies, but what meekness, holy serenity, and dignity 
appear in His countenance and conduct before these wolves 
of the enemy, who thirsted to suck His innocent blood ! 
When the high-priest asked Jesus, " Art Thou the Christ, 
the Son of the Blessed 1" Jesus said, " I am, and ye shall 
see the Son of Man sitting on the right hand of power, and 
coming in the clouds of heaven." Again, when nailed to the 
cross, and lifted up an object of shame and derision, mark 
the kindness, love, and compassion of His heart. Seeing 
His mother, whose soul was now pierced through with the 
sword of her suffering Son and Saviour, He saith unto her, 
u Woman, behold thy Son ! Then saith He to the disciple 
whom He loved, Behold thy mother !" Mother, I give thee 
another son. Son, I give thee another mother ; take charge 
of her. " And from that hour that disciple took her to his 
own home." And when one of the malefactors, under a sense 
of his own guilt and danger, and of Christ's innocence and 
character, applied to Him for salvation, saying, "Lord, 
remember me when Thou comest to Thy Kingdom," Jesus 
said unto him, " Verily, I say unto you, to-day thou shalt be 
with me in Paradise." Thus, as a Saviour and King, He 
bestowed salvation on the penitent thief nailed at His side 
on the ignominious cross. Consider, I beseech you, the 
sufferings of Jesus, the Son of God, in the garden of 
Gethsemane and upon the cross. He endured the punish- 
ment due to sin, the wrath of the Father He loved, yet He 
loved His Father that bruised Him — " But Thou art holy, 
Thou that inhabitest the praises of Israel." He was 
reproached, mocked, crucified by men, yet he pitied them 
and prayed for them. Thus He was " obedient unto death, 
even the death of the cross." What moral and spiritual 
beauty, obedience, meekness, tenderness, and love, fortitude, 
and dignity, appear in the man Christ Jesus in His sufferings 
and death ! And it was obedience and love to His Heavenly 
Father, love, pity, suffering, and death for the vile, guilty, 
and worthless children of men ! " Thou art fairer than the 
children of men." The beauty, loveliness, sufferings, and 
death of Christ should touch, melt, and win our hearts to 
Him. How are we hardened and bewitched with sin 1 


What monsters are carnal hearts ! We are as if all tender- 
ness were dried up under the Gospel. If a friend or a child 
die we can mourn over our dead, but where are those whose 
hearts are convinced, humbled, and melted in godly sorrow 
under the preaching of the beauty and dying love of Christ 1 ? 
Where are they to be found who mourn for Him as for an 
only son ? " And they shall look upon Me whom they have 
pierced, and they shall mourn for Him as one moumeth for 
an only son." 

Application — 

(1.) Learn from this the evil of sin. It is not easy to 
convince us of the evil of sin. Man sinned, transgressed 
the precepts of his Maker, lost the holy image of God in 
which he was made, and became guilty, and a child of wrath. 
God, however, purposed in Himself to save a number of the 
sinful aud guilty children of men ; but, before they could 
be saved, it was necessary that the holy and just law of God 
which they transgressed should be fulfilled, magnified, 
honoured, and divine justice satisfied. Without this they 
could not be saved. None could do this but the eternal 
Son of God in human nature. Think then, be convinced, 
and believe this day the evil of sin when none but God 
manifested in the flesh could atone for it. And look oO the 
sufferings and death of the Son of God, and there learn that 
sin shall not, cannot go unpunished. 

(2.) Learn from this the love of God in giving His dear 
Son to be made a curse for sinners ; also the love of the Son 
in giving Himself. "God so loved the world," etc. " Christ 
loved the Church," etc. 

(3.) Learn from this the dignity and beauty of the 
Saviour preached and offered unto you — God-Man — having 
in His own person all divine and human beauty, excellency, 
and glory. Will you have Him, then, this clay for your 
Saviour, Lord, and Husband 1 The greater His dignity and 
beauty, the greater must be the sin of neglecting and 
despising Him. Will you this day leave this place guilty 
of despising Him who is " fairer than the children of men f 
Guilty with the Jews of mocking, reproaching, and con- 
temning the Lord of Glory 1 Oh ! will you have Him, 
receive Him, honour and obey Him? 

- II. This leads us to the second head — to consider what 
we are to understand by grace being poured into His lips. 
" Grace is poured into Thy lips." Christ, as we have already 
seen, hath two distinct natures. His human nature never 
existed but in union, personal union, with His divine* 
But, although it was in union with the Second Person in 
the Godhead, it was distinct from it, and still a created 
human nature — created and united to the eternal Word by 
the Holy Ghost. This is the glorious Person whose beauty 
is revealed and celebrated in this passage. 

1. We must remark here that Jesus Christ, when He 
appeared in this world — God-Man — was the Servant of the 
Father. " Behold My Servant whom I uphold, Mine elect 
in whom My soul delighteth." And even now, that He is 
in heaven in His exalted state, He is still engaged in the 
work of the Father as Mediator and Intercessor before the 
throne — there pleading in behalf of His people, and by His 
intercession carrying forward in this world the salvation of 
those given Him by the Father. Now, it is as the Servant 
of the Father in the economy of grace and redemption, 
though as God equal with the Father, that He saith, " My 
Father is greater than I." And it is as the Servant of the 
Father, and with regard to His human nature, " that Grace 
was poured into His lips." 

2. This signifies the anointing of the Holy Ghost. The 
human nature of Christ, though perfectly holy, and in 
personal union with His Divine, was still a created human 
nature, and therefore needed the anointing of the Spirit for 
the great work given Him to do as the Mediator of sinners. 
Hence we read concerning Him, " The Spirit of the Lord 
God is upon Me, because the Lord hath anointed Me to 
preach good tidings to the meek : He hath sent Me to bind 
up the broken-hearted, &c." (Isaiah lxi. 1). Again, " Behold 
My servant whom I uphold ; Mine elect in whom My soul 
delighteth : I have put My Spirit upon Him" (Isaiah xlii. 1). 
But Christ was anointed with the Holy Ghost above 
measure, " for God giveth not the Spirit by measure unto 
Him" (John iii. 34). And in this Psalm, verse 7, " God, Thy 
God hath anointed Thee with the oil of gladness above Thy 
fellows." It was the custom for kings and priests to be 
anointed with oil when called to their office ; and when 


called and anointed by God, they received in measure the 
Spirit to qualify them for their office. For instance, when 
Saul was anointed by Samuel to be king over Israel, it is 
said that " God gave him another heart," that is, an heart 
endued with understanding and courage to rule His people 
Israel ; but that, when He sinned against God, "the Spirit 
of the Lord departed from him," that is, that his under- 
standing and courage to rule the Kingdom of Israel left 
him, and his future conduct manifested this. The Man 
Christ Jesus was anointed with the Holy Ghost to qualify 
Him for the great work given Him of the Father — the fulness 
of the Spirit rested upon Him. Hence we read in prophecy, 
" The Spirit of the Lord shall rest upon Him," etc. (Isaiah 
xi. 2, 3). What a glorious person— God-Man, possessed 
of all the perfections, beauty, and glory of Deity — Man, 
perfectly holy, and in personal union with the Second Person 
of the ever-blessed Trinity — anointed as man with the 
fulness of the Spirit ! " Grace is poured into Thy lips." 

3. This fulness of the Spirit which rested on the Man 
Christ Jesus implies a fulness of light and understanding in 
the knowledge of God, of His greatness, holiness, righteous- 
ness, authority, and goodness, of His love and determination 
to save sinners, of the nature of the covenant of redemption, 
of the evil nature and demerit of sin, of God's hatred to it 
and determination to punish it : then, of His own relation 
to God and man, as the Servant of the Father and Surety 
of sinful men in that covenant, and of the moral law in all 
its extent, holiness, and authority. Thus the Man Christ 
Jesus was anointed with the Holy Ghost above measure to 
know God and man, and to know the nature of the work 
which He came into the world to accomplish. Jesus Christ 
did not teach, obey, love, and suffer in the dark. He well 
knew the work of His Father. 

4. This anointing of the Man Christ Jesus implies a ful- 
ness of love to God, as well as of light and understanding to 
know Him : a fulness of love to the nature and perfections 
of God, to His beauty and glory. His heart was in perfect 
unison with His understanding. He penetrated deeply into 
the heart of God, into His essential beauty, and His eternal 
love and determination to save sinners ; and He drank 
deeply of this love. His heart was full of and burning 


with love to God. " I delight to do Thy will, 0, my God ; 
Thy law is within my heart." He was also full of love, pity, 
and compassion to the children of men. " Thou art fairer 
than the children of men : grace is poured into Thy lips." 

This is the glorious person, whose beauty, loveliness, and 
dignity are celebrated in this passage— the mighty, all- 
sufficient, and compassionate Saviour, provided and given 
by God for the sinful, perishing children of men. Unto you 
this Saviour is revealed and offered this day. What think 
ye of Him ? The Father thinks highly of Him. His soul 
delighteth in Him. " Behold rny servant, mine elect in 
whom my soul delighteth !" The pure angels of heaven 
think much of Him : yes, they with astonishment and songs 
of praise " ushered in His appearance to our world, and 
worshipped Him when a babe lying in a manger. " And 
when He bringeth His First-begotten into the world, He 
saith, And let all the angels of God worship Him." 
" Behold I bring you glad tidings of great joy, which shall 
be to all people ; for unto you is born this day, in the city 
of David, a Saviour, who is Christ the Lord" (Luke ii. 10-11). 
All the redeemed before the throne think much of Him. 
" Unto Him that loved us, and washed us from our sins in 
His own blood, and hath made us kings and priests unto 
God and His Father : to Him be glory and dominion for 
ever and ever. Amen" (Rev. i. 5-6). The saints on earth 
think much of Him. " Unto you therefore which believe 
He is precious." " Saw ye Him whom my soul loveth V 
You see, then, that all the holy and excellent beings in 
heaven and on earth think much of Jesus of Nazareth, 
whom we preach unto you. Seeing, then, that Christ is in 
Himself of such beauty, loveliness, and glory, and that He 
is so much thought of by God the Father, and by all the 
holy creatures of God, what think ye of Him this day ? 
Ye sinners, guilty, perishing sinners of this congregation, 
what think ye of Christ 1 Will ye accept of Him ? Will ye 
honour Him by receiving Him as your Lord and Saviour ? 
Or, will you dishonour and reject Him ? You must this day 
either honour Him by giving Him your hearts, and trusting 
in Him for salvation, or reject and dishonour Him as 
unworthy of your hearts, unworthy of your services. 
Behold, I stand at the door and knock : if any man hear 


my voice, and open the door, I will come in to him, and will 
sup with him, and he with me" (Rev. iii. 20). " If any man 
love not the Lord Jesus Christ, let him be Anathema 
Maranatha" — accursed, until the coming of the Lord. 

How suitable is Christ as a Saviour for poor, broken- 
hearted, and trembling mourners in Zion ! He is a mighty 
and compassionate Redeemer. His blood being Divine and 
holy blood made a complete atonement for sin, and now 
" cleanseth from all sin," delivers from its guilt, and purifies 
from its pollution. " Behold the Lamb of God that taketh 
away the sin of the world." His heart and arms are open 
and ever ready to receive trembling, distressed, returning 
penitents. " Grace is poured into His lips." He has the 
tongue of the learned, as well as the heart and power of a 
Saviour, to speak a word in season to the weary aad broken- 
hearted for sin. For this very work He was anointed. 
" The Spirit of the Lord God is upon me. because He hath 
anointed me to preach glad tidings to the meek, to bind up 
the broken-hearted, to proclaim liberty to the captives, and 
the opening of the prison to them that are bound " (Isaiah 
lxi. 1). Come, then, look to this lovely, compassionate, 
and mighty Saviour all ye that are weary and heavy laden 
with sin, fears and doubts, and He will give you rest. Say 
with the bowed down, distressed, and believing woman 
mentioned in the Gospels, "If I may but touch the hem of 
His garment I shall be made whole ; " and with the contrite 
but noble centurion, " Lord, I am not worthy that Thou 
shouldest come under my roof, but say the word and my 
servant shall be healed." 

If, my brethren, you perish in your sins, and go to the 
place of torment — where all they that know not God and 
obey not the Gospel of Christ must go — the blame, the 
eternal blame, will be at your own door. God hath provided 
a mighty, an all-sufficient, and compassionate Saviour ; and 
in His great mercy He now brings Him near to you in the 
Gospel of His grace, and offers Him to you in all His 
excellency, fulness, and grace, without money and without 
price. And " we are ambassadors for Christ, as though God 
did beseech you by us ; we pray you in Christ's stead, be 
ye reconciled to God. For He hath made Him to be sin for 
us, who knew no sin ; that we might be made the righteous- 
ness of God in Him" (2 Cor. v. 20-21). 


With a view, if possible, to attract attention and impress 
your hearts, and rouse you to concern and diligence to 
secure your salvation, I have, of late, called your attention 
to the proceedings of the great day of judgment, when small 
and great must stand before the judgment seat of Christ — 
to the necessity of a preparation to meet God on that day, 
and the nature of that preparation. 

And now, with a view, if possible, to allure, to win some 
of you to Christ, I have endeavoured to call your attention 
to the beauty, loveliness, and glory of Christ the Son of 
God — first, to the beauty and glory of His person — God- 
Man ; then, to His beauty and excellency in His obedience, 
sufferings, and death. On the second clauss of the passage 
we considered what is meant by grace being poured into 
His lips, and told you that this referred to Him as the 
Servant of the Father in the economy of redemption: to the 
anointing of the Holy Ghost by w T hich He was anointed 
above measure— this anointing implying a fulness of light 
and understanding in the knowledge of God and of His 
work, and relation to God and man in the work of redemp- 
tion ; and also implying a fulness of love to God — to the 
work given Him to do — and of love and compassion to men. 
From this fulness His lips revealed to the children of men 
the riches of Divine mercy and grace. 

5. We now proceed to remark that this implies a fulness 
of the spirit, of wisdom and truth, as well as of knowledge, 
power, and love — wisdom and truth to do with God and 
man. So perfect was His knowledge, wisdom, and truth, 
that He in no case judged by appearance or report, but 
distinguished characters and decided causes with the most 
exact discernment and impartiality. The fulness of the 
Spirit rested upon Him to reveal the righteousness and love 
of God to the children of men — the righteousness of His 
nature and law — that " He is of purer eyes than to behold 
iniquity," and that "He so loved the world as to give His 
only begotten Son, that whosoever believeth in Him might 
not perish but have everlasting life." He perfectly knew 
how to deal with men for God, and also with God for men. 
And He not only perfectly knew these things, but He had a 
heart to do them. His lips revealed the unsearchable riches 
of Divine mercy and grace at the same time that they were 


full of energy, instruction, and consolation. He instructed 
the ignorant, cemforted rhe mourners, reclaimed the wicked, 
silenced His adversaries, controlled the elements, and raised 
the dead. " Grace was poured into His lips." He was com- 
missioned and fully qualified to bind up and heal the 
broken-hearted for sin, to proclaim liberty to the captives 
of sin and Satan; and, by virtue of His own blood, to preach 
the glad tidings of free forgiveness and eternal life to the 
meek, the poor in spirit, and mourners in Zion ; and, at the 
same time, to make known the vengeance of God against all 
those who rejected Himself and His great salvation. " If 
ye believe not that I am He, ye shall die in your sins." 
" Woe unto thee, Chorazin ! woe unto thee, Bethsaida ! It 
shall be more tolerable for Sodom and Gomorrah in the day 
of judgment than for thee." " Thou art fairer than the 
children of men," <fcc. 

III. We have now to consider the last part of the text — 
"Therefore God hath blessed Thee forever." "Christ 
humbled Himself, and became obedient unto death, even the 
death of the cross. Wherefore God also hath highly exalted 
Him, and given Him a name which is above every name : 
that at the name of Jesus every knee should bow," &c. 
(Phil. ii. 8-10). He entered into heaven by the much 
odours and perfumes of His holiness, love, obedience, and 
blood, and received the crown of eternal glory and blessed- 

1. This blessedness implies His perfect freedom from all 
poverty, shame, and sufferings, and a complete victory over 
all His enemies. Christ, in His estate of humiliation, had 
not a place where to lay His head. He had nothing of 
what this world counts great and good. He was so poor that 
He could not pay the tribute money — about half-a-crown — 
without performing a miracle. His face was covered with 
shame and spitting. His soul was sorrowful even unto 
death. His body was laid in the dark and silent tomb 
under the power of the tyrant death. Lower than this He 
could not come. But Christ burst the chains and gates of 
death, and rose to life again. "I am He that liveth, and was 
dead." And when He rose from the dead and entered into 
heaven by virtue of the blood of the covenant, He entered 


into the riches, the honours, and the happiness of unspeak- 
able, eternal felicity, and crushed for evermore sin, death, 
and hell under his feet. 

2. This blessedness implies the full satisfaction and joy 
of His heart arising from the knowledge of perfectly 
finishing the great work given to Him by His Father, and of ■ 
securing the everlasting salvation of the objects of His 
eternal, electing love. Christ's heart was much set upon 
this in heaven before the foundation of the world. And 
when He tabernacled in this world it was His meat and 
drink to do the will of Him that sent Him, and to finish 

His work. Now, the perfect knowledge and assurance 
which Christ hath in heaven of this work being perfectly 
and forever completed — the Father glorified, and the eternal 
salvation of His people secured — fills His heart with that 
comfort, joy, and satisfaction which He, the Son of God, 
only knows and enjoys. " Therefore God hath blessed Thee 
for ever." " He shall see of the travail of His soul, and be 

3. This blessedness implies His nearness to God in 
heaven. The man Christ Jesus in the heavenly world is 
"near to God — at His right hand : there He is exalted and 
honoured above all the redeemed of God there, and above 
all the holy angels of heaven. Christ, being fairer than the 
children of men, when He entered into heaven, did not take 
up His place among the fair and lovely ones redeemed from 
the earth before the throne, or among the bright angels, 
around the throne : no, He made His way through all the 
shining and blessed inhabitants before and around the 
throne to the throne itself. There God the Father, "the 
Ancient of days," welcomed and embraced Him j there He 
enjoys nearness and communion, fellowship with the Father 
unspeakably above all the creatures of God in heaven. To 
Christ, at the right hand of the Father, particularly refers 
the words of the Psalmist — " In Thy presence is fulness of 
joy: at Thy right hand are pleasures for evermore" (I salm 
xvi. 11). "Therefore God hath blessed Thee for ever.'^ 
Consider for a moment Christ's low and sorrowful state on 
eartli ! He was born in a stable, and laid in a manger. 
" Though the foxes had holes, and the birds of the air had 
nests, the Son of Man had no place where to lay His head." 


He was despised of men and rejected by the people, 
reproached, blind-folded, scourged, counted the vilest of the 
vile, a worm, and no man. Think of His agony in the 
garden of Gethsemane, and upon the cross. He was forsaken 
and bruised by the Father He loved. He was hated, 
condemned, and slain by men. " They crucified the Lord 
of glory." But in heaven He is perfectly free from poverty, 
shame, and sufferings — victorious over all His enemies, raised 
to glory and honour at the right hand of God, and enjoying 
perfect and eternal communion with Him. Blessed Saviour, 
grant unto me an heart to know, to love, to adore Thee, and 
to long daily after being with Thee where Thou art, that I 
may see Thy glory ; and while here on earth to make 
known, to show forth Thy beauty and grace to the sinful, 
perishing children of men ! 

4. This blessedness implies the power, dominion, and 
authority to which the Man Christ Jesus is exalted at the 
right hand of God. When Christ entered into heaven and 
" sat down on the right hand of the Majesty on high," all 
power in heaven and on earth was committed unto Him. 
The Lord Jehovah said unto Him on that day — " Sit Thou 
at My right hand, until I make Thine enemies Thy footstool." 
Let all the rejecters and enemies of Christ now present, hear 
and believe that — "Until I make Thine enemies Thy footstool" 
" Seeing Thou hast glorified Me upon the earth, and finished 
the work which I gave Thee to do, take Thou now Thy seat 
at My right hand, enter upon Thy Mediatorial throne, King 
over My holy Zion ; reign till all My chosen ones are made 
willing by the sceptre of Thy conquering grace, and gathered 
home to Me by Thy victorious arm ; and till all Thine 
enemies are made Thy footstool, and death, and hell, and all 
who are not found written in the Book of Life are cast into 
the lake of fire." 

The power and authority of Christ at the right hand of 
the Father imply two distinct ideas. 

First — It is power and authority as King over His own 
house. The Church is Christ's peculiar Kingdom in this 
world, and He is the King of His Church — " the Head of 
His body the Church." The Church of the living God, 
then, is Christ's Kingdom and inheritance by a gift of the 
Father. " Thine they were, and Thou gavest them Me." 



His Kingdom and inheritance by purchase. " Christ pur- 
chased the Church by His own blood." And His Kingdom 
and inheritance by conquest. " Thy people shall be willing 
in the day of Thy power." "I have set My King upon My 
holy hill of Zion." " Sit Thou at }\ly right hand, until I 
make Thine enemies Thy footstool." Christ acknowledged 
His power and authority over His Church before Pilate and 
the Jewish Sanhedrim, though He knew it would cost Him 
His life. They said unto Him, " Art Thou a King, then V 
Jesus answered and said, " I am, and for this cause came I 
into the world." As King of Zion, He has a right and 
authority to appoint His own officers or servants, and to 
give laws and ordinances to His Church. Agreeably to this 
we find in Scripture, which is our only rule to guide us in 
these things, that Christ appointed officers, and gave laws 
and ordinances to His Church. " Co ye, therefore, and 
teach all nations, baptising them in the name of the Father, 
and of the Son, and of the Holy Ghost ; teaching them to 
observe all things whatsoever I have commanded you : and, 
lo, I am with you alway, even unto the end cf the world " 
(Matt, xxviii. 19, 20). Wherever the Gospel of Christ is 
acknowledged and professed by any people or nation, there is 
the visible Kingdom of Christ in the world, wdiere He calls 
and prepares His chosen ones for His Kingdom and glory by 
the means w T hich He has Himself appointed. To His office- 
bearers or servants in His visible Church He has committed 
the care of His house, the keys of His Kingdom— to preach 
the Gospel, to set apart for the ministry, to ad minster the 
ordinances of the Gospel, and to admit to the privileges of 
Christ's house. And no earthly power whatever can inter- 
fere and dispense these without encroaching upon Christ's 
kingly office and incurring His holy and righteous dis- 
pleasure. It is true the civil power among such a people 
and in such a nation as profess the Christian religion, may 
fall from the purity of the faith and the right order of 
Christ's house, and w T ith the Jewish Sanhedrim deny Christ's 
power as King over His own house. The people, too, may 
become so degenerate as to join them, and say with the 
Jews, " We have no king but Caesar." But, whatever men 
may do, Christ's right to rule in His own house continues 
unchangeable by the laws of heaven. And, whatsoever 


changes may take place in this imperfect state, the horn of 
our spiritual David shall bud, and upon Himself shall His 
crown flourish. 

Secondly — Christ, as King of Zion, is also " Prince of the 
Kings of the earth." The Father hath not only anointed 
Him King over His own house — the power to rule and reign 
in it as His own peculiar Kingdom — but He hath also given 
Him power over all flesh for the good of the Church. "As 
Thou hast given Him power over all flesh, that He should 
give eternal life to as many as Thou hast given Him " (John 
xvii, 2). And we may rest assured that Christ will exercise 
this power and authority for the glory of His Father and 
the good of His Church. It is, then, the bounden duty of 
civil rulers to seek the good of Christ's body, to be "nursing 
fathers and nursing mothers" to His Church. "For He 
must reign till He hath put all enemies under His feet" 
(1 Cor. xv. 25). Oh that in these days of trouble and 
confusion, rulers, ministers, and people would remember and 
seriously consider the words of Christ, King of Zion, and 
Prince of the Kings of the earth — " He that is not with 
Me is against Me." And again, " Whoso shall offend one of 
these little ones who believe in Me, it were better for him 
that a millstone were hanged about his neck and that he 
were drowned in the depth of the sea " (Matt. xii. 30 ; xviii. 
6). " Thou art fairer than," &c. 

Conclusion — I have now delivered my message. I have 
finished what I intended on this sweet and refreshing passage. 
I have endeavoured to show unto you the beauty, loveliness, 
and dignity of Christ, the Son of God. His suitableness 
and all-sufficiency as a Saviour, and His power and authority 
at the right hand of the Father as King of Zion and "Prince 
of the Kings of the earth." 

1. I have done this with a view, in the first place, to 
direct, comfort, and strengthen the children of God. 
Believers, what a glorious Person is Jesus Christ your 
Saviour, Husband and Lord ! Acknowledge Him, then ; be 
not ashamed of Him or of His cause in the world. 
Remember that you are His witnesses in a world hostile 
to His name and cause. Cleave unto Him, and be not 
afraid however numerous and powerful your enemies may 
be, " for greater is He that is in you than He that is in the 


world." See that you will not, from a spirit of cowardice, 
worldly gain, or false peace, deny your glorious Master and 
Saviour. "Be thou faithful unto death, and I will give thee 
a crown of life." 

2. .1 have done this particularly with a view to allure 
sinners to Christ — this lovely, glorious, and blessed Saviour. 
Sinners, unconverted sinners, I have, according to the light 
and ability given to me, laid before you the beauty, loveli- 
ness, and all-sufficiency of Christ the great Saviour and 
Friend of sinners. And now I must, in the name of Christ, 
demand your answer. What think ye of this lovely and 
glorious Saviour of sinners 1 Will ye accept of Him this 
day as your Saviour and Lord ? He is " fairer than the 
children of men : grace is poured into His lips : God hath 
blessed Him forever." Will you go with this Man 1 With 
Him who is God and Man in one Person ? With Him in 
whose Person meets and dwells all created and uncreated 
human and Divine beauty, loveliness, and dignity ? This 
glorious Person shed His precious blood to purchase, to 
renew, and to unite sinners to Himself, to be His spouse, 
the Lamb's wife in the New Jerusalem above for ever and 
ever. Will you all then this day, before we separate, 
consent to receive Him, to be married, united to Him in an 
everlasting covenant % If not all of you, will some of you 
consent to take this glorious Saviour as your Saviour and 
Lord 1 Or, if not some of you, will even one poor, guilty 
and lost sinner in this assembly consent to take Christ — to 
be betrothed to Jesus of Nazareth, the Saviour and Bride- 
groom of His Church 1 " The Spirit and the Bride say 
come. And let him that heareth say come. And let him 
that is athirst come. And whosoever will, let him take the 
water of life freely" (Rev. xxii. 17). 

Blessed Master and Saviour, gird Thy sword upon Thy 
thigh, come forth in Thy beauty and majesty to convert 
perishing sinners in this congregation ! May we see Thy 
goings, the steps of Thy majesty and love ; opening the 
blind eyes, softening, renewing the hitherto hard and stony 
heart, and delivering the prey from the terrible one ! Amen ! 
Come Lord Jesus, come quickly ! It is not only possible, but 
likely, that the greatest number of you now hearing me are 
in an unconverted state, and led captive by the prince of 


darkness. Turn, turn, why will ye die % and such a glorious, 
all-sufficient, and free Saviour in your offer. " Behold I 
stand at the door and knock," &c. Oh pluck them, thou 
mighty Saviour, as brands out of the burning, to the eternal 
praise and glory of Thy name ! Thou who art fairer than the 
children of men, into whose lips grace is infused to speak even 
to the dead in trespasses and sin : say to these men in their 
blood " Live ! " May even these dead hear thy quickening, 
life-giving voice, and live to the praise of Thy free sovereign 
grace ! And, whilst Thou conquerest Thine enemies, and 
bringest them under Thy subjection as King of Zion, 
comfort and gladden the heart of every contrite one ! 

Now, to Him who is able to convert sinners, and guide 
them through this waste-howling wilderness to the haven of 
eternal rest, I commit you : to whom, with the Father and 
Holy Spirit, be glory, dominion, and power, now and forever. 
Amen ! 



T71VEN when in Glenlyon, as far back as 1828, Mr 
^ Macalister was a promoter of " The Edinburgh Bible 
Society," of which the famous Dr Andrew Thomson, of 
St George's, was one of the Secretaries, while he was himself, 
when in Edinburgh, one of the secretaries of the Gaelic 
School Society. " The Edinburgh Bible Society" published 
various beautiful editions of the Gaelic Scriptures, both for 
the use of schools and private Christians. In a report of 
that Society there is given the following extract of a letter 
from Mr Macalister, dated 

"Glenlyon, 24th November, 1828. 
" I embrace the opportunity of transmitting to you ,£14, 
for pocket Gaelic Bibles. I have great pleasure in mentioning 
to you that this edition of the Scriptures in Gaelic, which is 
both neat, and, as far as I am able to judge, accurate, 
gives great satisfaction here. Our young people waited 
with much anxiety for the pocket Gaelic Bibles, and when 
they arrived, manifested great pleasure in receiving the 
Scriptures in such a neat copy, in the language which they 
speak, understand, and love, The most of our young people 
are now supplied ; but as several young people from other 
districts applied to me for copies, to whom I could give but 
a few, I have sent for more, in order to meet their wishes. 
A number of children have applied to me for Testaments, 
and a few for Bibles, and knowing that they were not able 
to pay full price for them, and with a view to encourage 
them to read the Word of God, I supplied them with 
copies a little below the reduced prices, to which I hope 
your Society will agree. When I consider the strong desire 
which our young people manifested to attain this edition of 
the Word of God, and the unreasonable and strong opposi- 
tion made to the printing of it, I cannot bat be glad, and 
cherish the hope that, through divine influence, it will prove 
a great blessing to our rising generation. I hope to be able, 
in the course of two or three weeks, to transmit to your 
excellent Society our annual subscriptions. Thanking you 
for your good and able exertions for the pure circulation of 


the Word of Life, and wishing you much of the strength- 
ening and sanctifying presence of the Head of the Church, 
I am, &c." 

When afterwards minister of the Gaelic Church in Edin- 
burgh, he presided at meetings in behalf of the Society, 
formed an auxiliary in his own congregation, and spoke 
strongly in its support, as the following testifies :■ — 

<; The object of this meeting is known to you. It is to 
give you a statement of the proceedings of the Bible Society 
connected with this congregation during the past year. You 
are aware that the object of this Society is to supply the 
Highlanders in Edinburgh and its suburbs with the Word of 
God in their own language, the language which they 
understand, and the language which they love dearly — the 
language the accents of which, however harsh, rugged, and 
unmeaning to the inhabitants of the fertile plains of our 
country, are melodious to the ear, pleasing, delightful, even 
luscious to the taste of the sons and daughters of the 
islands, mountains, and glens of our Caledonia. But I must 
not forget, nor attempt to divert your minds from, the 
primary object of the Society with my partiality and love 
to the language of my fathers and the associations of earlier 
years. The object of the Society is to furnish every High- 
lander in this city and suburbs, be he poor or be he rich, 
with the Word of God in the language which he understands. 
And does this need our recommendation 1 Is it necessary 
to recommend the Word of God to you and to my fellow- 
countrymen? Yes, fellow-sinners, for such is the dulness, 
sluggishness, and opposition of our sinful hearts to God, 
and to His salvation revealed and offered in the Bible, that 
we need, not only to have these things recommended to our 
judgment, but pressed, pressed again and again, on our 
attention. Oh ! were our eyes opened, and our hearts 
rightly alive to the value of the records of heaven, we would 
forget this little world, and even our bread, and grasp and 
peruse the Word of God, which discloses, and by which 
spiritual eternal life is conveyed to, the immortal spirit. Do 
you wish to hear the value, the preciousness of the Word of 
God Ì It is the grand, the real instrument of salvation. 
Sinners are begotten again by the Word of truth. It is the 


Word that enlightens the eye, that converteth the soul, that 
maketh wise the simple. It is the incorruptible seed, by 
which sinners are born again, by which they are washed and 
sanctified, and that generates faith in the heart. £ Of His 
own will begat He us by the Word of truth' — the Word of 
His power. You who have felt its quickening, renewing, 
comforting power, value it while you live, and recommend it 
to ignorant perishing neighbours and countrymen. You 
that are unconverted, procure it with diligence, peruse it 
with prayer, and flock to where it is purely preached ; for 
by it you must be converted, or perish in your sins. ' I 
am not ashamed of the Gospel of Christ."